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THE 



YEAR-BOOK OF SPIRITUALISM 



FOR 



mi. 



PRESENTING- THE STATUS OF SPIRITUALISM FOR THE CURRENT YEAR 
THROUGHOUT THE WORLD ; PHILOSOPHICAL, SCIENTIFIC, AND RE- 
LIGIOUS ESSAYS ; REVIEW OF ITS LITERATURE ; HISTORY OF 
AMERICAN ASSOCIATIONS; STATE AND LOCAL SOCIETLES; 
PROGRESSIVE LYCEUMS ; LECTURERS ; MEDIUMS ; 
AND OTHER MATTERS RELATING TO 
THE MOMENTOUS SUBJECT. 



BY 

HUDSON TUTTLE AND J. M. PEEBLES. 







BOSTON: 
WILLIAM WHITE AND COMPANY, 

BANNER OF LIGHT OFFICE, 

158 Washington Street. 

LONDON : JAMES BURNS, 15 SOUTHAMPTON ROW. 

1871. 






IE? \ooi 

V4- 



Entered, according to Act of Congress, in the year 1870, 

By WILLIAM WHITE & CO., 

In the Office of the Librarian of Congress, at Washington. 



Boston : 
William JVhite & Co., Stereotype™ and Printers. 



PREFACE. 



For several years past, the editors have entertained the idea of preparing 
a Year-Book, which should represent the status of Spiritualism throughout 
the world. The present afforded unlooked-for facilities for the inauguration 
of the enterprise ; and it was undertaken with a full understanding of the 
vast labor it involved, and the almost insurmountable difficulties in the 
way of even an approximate realization of its plan. We do not claim that 
its lists of speakers, media, or societies, are perfect ; but they are by far the 
most so of any yet issued. We have not attempted even to record the names 
of all media', as we found this to be impracticable. A friend sent us a list of 
nearly four hundred names from Michigan alone. These we could not use 
as a whole, as we knew other States, if fully reported, would have propor- 
tionate numbers ; and we thought best to equalize by only recording the 
names of the more public media. 

Our aim is to represent no creed, clique, or party, but Spiritualism in 
its catholic completeness, and year by year to make the pages of the " Year- 
Book " a free platform for the utterance of the best thoughts emanating from 
our ranks. This being our guide, we have admitted a lengthy statement of 
the doctrine of re-incarnation, not because we indorse it, but because the 
o-reat mass of French and Italian Spiritualists receive it ; and therefore it is 
just to allow one of the ablest disciples of its master (Kardec) to present its 
claims. 

Contributors are responsible only for their own statements ; and editorial 
indorsement is not to be inferred. Impartial and cosmopolitan in our plan, 
we desire to have every phase of Spiritualism represented. 

We call special attention to the able essays representing the scientific 

3 



4 PREFACE. 

aspect of Spiritualism. The names of Profs. Wallace and Varley are too 
well known to require more than their announcement ; and Prof. Gunning 
extends and completes the statement of the requirements made by science. 

The position of one of the editors as United-States consul, with his ex- 
tensive travels, enables us to present unexpectedly complete views of Spirit- 
ualism in all the countries of Europe, as well as Asia Minor. 

To the numberless friends who responded to our Circular asking for 
information, we return our sincere thanks, and request them, as well as all 
others who take an interest in the Spiritual movement, to send us, during the 
year, reports of their respective localities. We hope to be able to make our 
work more and more complete with each succeeding year, but shall be en- 
abled to do so only by the hearty co-operation of our friends everywhere. In 
the language of our Circular, which we indorse for the ensuing year, — 

" We especially request all v media to write us, stating the character of 
their mediumship, facts, &c. ; all public speakers, and every one who has a 
suggestion, or a ' wise saying,' beneficial to the divine cause." 

THE EDITORS. 
Boston, Mass., Oct. 1, 1870. 



CONTENTS. 



PAOE. 

Introduction 9 

Asiatic and European Spiritualism 19 

Science and Spiritualism 26 

On the Attitude of Men of Science towards the Investigators of Spiritualism. — By 

Pre/. A. R. Wallace, F. R. G. &, F. R. Z. S., and P res. Eth. Soc., F. E. S., etc. 28 
Accurate Records of Spiritual Manifestations. — By William H. Harrison, Presi- 
dent Eth. S., F. R. S., <fc 31 

The New Sciences, — their Bearing on Spiritualism. — By W. D. Gunning . . 32 

The Great Battle. — By J. Stahl Patterson 47 

Spirit- Art. — By Emma Hardinge 50 

A Song and a Truth. — By Augusta Cooper Bristol 55 

Parallelism of Christianity and Spiritualism. — By William Howitt . ... 56 

Review of Recent Progress 60 

The Children's Progressive Lyceum. — By J. 0. Barrett 65 

The Law of Re-Incarnation. — By Anna Blackwell 69 

The Significance of Spiritualism. — By E. S.Wheeler 79 

From the Highlands of Heaven. — By Emma Tuttle 82 

Organization 83 

Permanent Engagement of Speakers 85 

Spirit-Chorus 90 

The Spiritual Movement. — Emancipation. — By G. B. Stebbins .... 90 

Number of Spiritualists in the United States . 94 "* 

Chips. — By Cephas B. Lynn 97 

Culture — By J. H. Powell t 100 

The Life of Faith. — By J . Murray Spear 101 * 

Healing. — By J. R. Newton 103 

Facts. — Spirit-Painting 104 

Fulfillment of Spirit-Prophecy 105 

Answering Sealed Letters 106 

5 



6 CONTENTS. 

PAGE. 

Spirit-Detection ...... 107 

Spirit-Identity 108 

The Ring-Manifestation. — By Wash. A. Danskin . . . . . . 108 

A Fragment. — By George A. Bacon . 112 

The Prophecy. — By Emma Scarr Ledsham 113 

Spirit-Communion. — By George Child 115 

Phases of Mediumship. — By Maria M. King . . . . .' . . . 118 

Mrs. J. H. Conant. — By K. Graves 119 

California, — Its Ways and Workers. — By Mrs. H. F. M. Brown .... 120 

Spiritualism in Washington, D.C. — By Verax 125 

Spiritualism in Philadelphia. — By Henry T. Child, M.D. 127 

Spiritualism in Dublin, Ireland. — By Tver MacDonnell 129 

Spiritualism in Paris 132 

Spiritualism in Smyrna, Asia Minor ... 135 

Spiritualism in Italy. — By G. Damiani ......... 138 

Spiritualism in Sicily . 143 

Spiritualism in Wales, Great Britain 146 

Spiritualism in Russia 147 

Spiritualism in Germany 149 

Spiritualism in Spain 150 

Spiritualism in Turkey 151 

Victor Hugo 153 

Baboo Chunder Sen 155 

Names of Prominent Spiritualists 156 

Mediumship of Mrs. Everitt 156 

Presentiment and Facts. — J. C. Luxmore, Hyde Park, Eng. . , , . . .160 

Mr. James J. Morse of London 161 

C. F. Varley , 163 

Brave Words from a Clergyman 166 

A Suggestive Thought. — By J. S. Loveland . .168 

Gerald Massey * . . . . . i 6 8 

Remarkable Instance of Spirit-Identity 170 

Sir David Brewster and Spiritualism 171 

Lord Brougham's Spiritualism 172 

Manifestations at the Guppys' in Naples 173 

Damiani's Challenge 175 

Crystal-Seeing 176 

Reality of Spirit-Life 177 

The London Dialectic Society and Spiritualism 178 

Summary. — By II. Doherty, M.D 181 

The Good Time Coming. — By A. Cross 182 



CONTENTS. 7 

TLOK. 

Spiritualism a Welcome Fact. — By Milo A. Townsend 184 

Physical Manifestations 185 

To Whom shall We Give? 187 

Humboldt. — By A. J. Graham 188 

How to form Spirit-Circles 189 

The Anniversary of the Advent of Modern Spiritualism 190 

Spiritualistic Literature 193 

The Massachusetts Liberal Tract Society 200 

" The White Banner; " Its Purpose, and Brief History. — By William D. fieichner, 200 

History of the National Organization of Spiritualists. — By Henry T. Child, M.D., 202 

The Pennsylvania State Society. — By Henry T. Child, M.D 206 

The Ohio State Association of Spiritualists . 207 

Editorial Notes and Clippings . . . . • 208 

Apotheosis 220 

State Organizations of Spiritualists . 223 

List of Societies of Spiritualists in the United States 223 

List of Lyceums in the United States 226 

List of Lecturers on Spiritualism and Eelating Subjects 228 

List of Media in the United States, with Post-office Address 232 

Spirit-Artists 237 

Journals devoted to Spiritualism 237 

Catalogue of Works on Spiritualism 238 

Catalogue of Liberal Works 241 

Standard Phonographic Works 246 



YEAR-BOOK OF SPIRITUALISM. 



INTRODUCTION. 

The origins of the great religious movements of the world 
are subjects of deepest interest, and, being concealed by 
tissues of fable, myth, and superstition, are difficult to ex- 
plore. It is said that Krishna and Buddha were divine 
incarnations, born of princely lines, but nurtured by shepherds 
and lowly people. Christ, also incarnate, of royal blood, 
was cradled in a manger. 

It is not accorded to every generation to witness the inaugu- 
ration of a new system. Progress is slow, however steady; and 
its crises are wide asunder. In this the present age is distin- 
guished and blessed. A new phase of religion has been intro- 
duced, and has at once extended to gigantic proportions. It 
may be objected as improper to style it a religion; some prefer 
the name of philosophy: but this is certain, — call it religion, 
philosophy, or harmonialism, as you please, Spiritualism ab- 
sorbs all the religious faculties of man's nature, whatever they 
may be, and supplies the place of religion and philosophy, 
Wending both in perfect and indivisible harmony. 

Twenty-two years ago, the first rappings were heard in an 
humble cottage in an obscure town far away from the great 
centers of intellectual activity. The raps evinced intelligence. 
Oh, what a burst of indignation ! Clergymen vied with lay- 
men ; and these combined to outdo the scoffing materialist in 
silencing the rappings, which furnished incontestable evidence 
of immortality. The clergy from their pulpits, and at the 

9 



10 YEAR-BOOK OF SPIRITUALISM. 

couch of the dying, had taught hope and trust in future 
existence, and buoyed the sinking soul with charges of faith. 
Now was presented the certain knowledge which would 
prove their doctrines true, and at once destroy the fear of 
death, rob it of its sting, supplant faith by knowledge, and 
become the corner-stone of a true religious system. From 
d-priori reasoning, it would have been inferred that they 
would have eagerly received such evidence as from God, 
meeting the requirements of the age. On the contrary, they 
revolted against it with all the intense scorn of priestly hate. 
Were they impressible, as were the gold-workers of Ephesus ? 
Were they influenced by their love of humanity, or of their 
trade? They cried with one voice, "It is the Devil!" and 
although that god of evil long since perished, withered and 
dried up by the sun of knowledge, and blown away by the 
breeze of the early morning, they knew it not. When one 
devil failed them, they resorted to many. God had unleashed 
a myriad host of demons into the world to lead the sons of 
men astray. But can an all-benevolent God perpetrate such 
wickedness ? If evil spirits return, they must do so by 
means of laws which render their communication possible ; 
and, if evil can obey the requirements of these laws, the good 
spirits assuredly can obey. 

While some shouted " Devil ! " others raised the cry of 
" Humbug and delusion ! " Committees investigated, but with- 
out candor, and in a prejudicial manner. The unkempt mob 
raved ; and its leaders were stolid and blind. 

When, at the first public investigation, the separate com- 
mittees reported to the excited crowd that filled Corinthian 
Hall to overflowing, that, after every method of detection 
they could devise, they " failed utterly to discover the origin " 
of the raps, a pale and shrinking girl, and her sister, almost 
a child, stood before that multitude while the report was read. 
It was met by howls of disappointed rage, and the explosion 
of torpedoes, followed by a rush to the platform for the most 
diabolic purpose, in which the mob Avas only defeated by the 
activity of. the police ; else these two young girls would have 
at once set the seal of martyrdom on the cause of 
Spiritualism. 



YEAR-BOOK OF SPIRITUALISM. 11 

Such was the untoward beginning of a movement that has 
more rapidly culminated than any furnished by history. It has 
more supporters than Christianity had in the second century 
of its existence, and exerts a deeper and wider influence. 

Numbers do not prove the truth of the cause ; but the 
manner in which the new system is received may be taken in 
evidence. No argument in favor of Moslemism can be drawn 
from its extension by the sword in the hand of a remorseless 
leader ; nor from Christianity now, when it is the fashion, and 
the cross is borne by not being a Christian. But the subtile 
extension of the new doctrine, without any visible means 
whatever, evidences its truthfulness. Whoever has attempted 
to lead has been cast down. No man or body of men has 
ever stood at its head : many have endeavored to guide for a 
brief moment ; but they became powerless with the effort. The 
journals devoted to its exposition have been entirely dependent 
on the free will of their subscribers. Its public writers have 
written without money or price, and received naught except it 
be contumely. Its public speakers have taught its divine 
philosophy as a labor of love, each independently. Mediums 
have recognized their gifts in almost every family ; and the 
home-circle has its tests and associations with the loved on 
the other side of the dark valley. The influence has extended 
itself over the whole world like a flood of divine light. The 
lumberman in the pine-forests of the North hears the tiny rap 
on the rou^h board which serves him for a table ; the miner 
on the Pacific slope hears it on his camp-chest, or rocker ; the 
toiler, after his daily labor, is cheered by its voice ; it vibrates 
through the halls of wealth and elegant leisure. But herein 
is it remarkable : Everywhere, from the hut of the lumberman 
to the throne of the king, the fundamental philosophy enun- 
ciated is the same. Communications vary, but only as indi- 
viduality varies. The educated medium enjoying the social 
amenities of the city, or the boorish backwoodsman unable 
to spell correctly, — controlled by this influence, each gives 
his own version, but of the same truths. The conflictions 
are individual : the general statements are an harmonious 
unity. 

This fundamental oneness indicates its origin in the spirit- 



12 YEAR-BOOK OF SPIRITUALISM. 

world, from which the intelligence that drives the movement 
forward constantly flows. It is tauntingly said that its origin 
is obscure. Those who worship as God a child cradled in 
a manger, whose chosen twelve were half-clad fishermen, 
whose female followers were outcasts and Magdalenes, should, 
at least, be modest in their insinuations. Such innovations 
must necessarily come through the people. The wise ones 
of earth, its scientists and theologians, have their channels of 
thought deeply cut ; and they can not be drawn from their 
accustomed paths. It is said no physician past forty years 
of age received the theory of the circulation, of the blood, 
advanced by Harvey. The mind solidifies, as it were, and 
does not receive the new. Scientists stand on an absolutely 
material basis : they can not leave it even in appearance. It 
has become the fashion to ridicule the supernatural ; and 
spirit-communion is persistently thus styled. The past 
twenty-two years have witnessed honest investigation by a 
very Small number of men of scientific training ; and these, 
invariably, have been convinced, and given their adhesion. 
Investigations have been undertaken by various committees, 
which, for the vulgarity and ignorance manifested by them, 
should be called by any other name than scientific. They have 
set to work in the same manner that the Academy in France 
long ago employed in its researches into the novel phenomena 
of animal magnetism ; and their results have been parallel. 
What would the chemist say to a brother-chemist, who, in 
re-testing his experiments, insisted on instituting conditions of 
his own, and then, if he failed in producing the result, discarded 
his authority? or the astronomer who discovers a new star with 
an amazing magnifying power, to another astronomer who 
rejects his word because he can not see it with a telescope one- 
half the power ? Yet such is the folly of these scientific men who 
enter a circle for investigation. They must know that the pro- 
cesses by which physical matter is moved by spirit-power are of 
the most delicate character, and the conditions absolutely re- 
quired equally subtile ; yet they insist on instituting conditions 
of their own. When they desire certain chemical combinations, 
they follow in minutest details the known requirements, — 
weighing, measuring, mixing, in the most careful manner, apply- 



YEAR-BOOK OF SPIRITUALISM. 13 

ing the required degree of heat, light, or its negative ; and 
then, if they fail, they charge their want of success to them- 
selves. Often, in electric experiments, the dampness of the 
atmosphere prevents all successful results, and is considered 
as sufficient explanation. Here, however, they apply a new 
method. Where the conditions are of the most subtile kind, 
and almost wholly unknown, they refuse to comply, and insist 
on instituting such as the whim of the moment dictates : then, 
should they fail, not theirs is the fault ; but the subject is 
pronounced false. This was the course of the celebrated 
Cambridge Investigating Committee ; and there is no excep- 
tion with those who have followed. Even then, with all 
their stultification and arrogance, that committee, composed 
of the creme d la creme of the learning of Modern Athens, was 
so overwhelmed with the manifestations obtained, that they 
never have made their report ; and, more, they dare not. 

It is not true that Spiritualism began with the rappings 
twenty-two years ago. It is as old as history : guardian 
spirits, and their influence over mortals, form the poetry of 
the chronicles of the ages. It is only claimed that its modern 
phase began with the recognition of the raps as manifestations 
of departed mortals. The way had been prepared by animal 
magnetism, which demonstrated the subtile influence of mind 
over mind ; by phrenology, which popularized the knowledge 
of the structure of man, and his mental organization. 

Many of the popular lecturers became earnest advocates of 
the new philosophy at an early day ; while the baser class 
became " professional exposers,' 1 exposing most emphatically 
their own ignorance and the credulity of the public that ac- 
cepted them. 

Spiritualism, like a flood, gathered all the floating rubbish 
on its tide, and by many is judged rather by this accident 
than by the force of its torrent. This is not exceptional. All 
countries and all religions have their professional lazzaroni, beg- 
gars, tramps, hangers-on, leeches, and vampires. The divine 
philosophy of Spiritualism is no exception. Its pure garments 
have been dabbled with the slime of selfishness, and polluted 
by the vampires of " passion." That it has endured all that 
has been cast upon it, and not only endured, but grown strong, 



14 YEAR-BOOK OF SPIRITUALISM. 

indicates its tenacious vitality and the inherent strength of its 
glorious truth. We believe in " missions," — that our spirit- 
friends have " a work " for each and every one of us ; but we 
also believe that they desire us to be individuals, and not to 
be led at random by any " reform," however exalted. 

That Spiritualism has shaken off these burdens, which at 
first seemed inevitably crushing it to earth, indicates its inher- 
ent power. It has also swept by the rocks and shoals of 
partisan leadership, on which this great boon to humanity 
would otherwise have been irretrievably lost. There has not 
been, from the first, a scarcity of men who desired to grasp 
the immeasurable power it wielded ; nor have they been back- 
ward in making the attempt. Ruin and disaster pursued them 
and theirs with swiftest feet, and taught the world that this 
last great religion must be free from the tyranny of individual 
rule. The day of supernatural prophets, oracles, and special 
seers, has passed. All mediums are prophets ; and all inspira- 
tion must be subjected to reason. Every movement, however 
lofty the source claimed for its inspiration, which, mediately 
or remotely, redounds to the promotion of the power of one 
individual or a select order, is contrary to the genius of 
Spiritualism, and has no place in its fold. It is thoroughly 
democratic, seeking the advancement and the good of all. 
It tolerates no distinction of caste, birth, or talent ; for all 
mankind perform their parts to the best of their abilities, 
and are equal in all the rights belonging to human beings. 
Mental and moral differences there are, growing out of the 
organization and development of the individual ; but, in the 
infinite future, these will fade away, and the angels recognize 
none of the arbitrary barriers which oppress the lower and 
exalt the higher classes, in mental life. 

That American Spiritualism should differ from European, 
arises from the fact that each country receives intelligence 
from its own departed ; and the communications are tinged, 
not only by the prejudices of the spirits, but by those of the 
media. There is a likeness in the responses received in Ameri- 
ca, in the Tuileries, and in the drawing-rooms of the Czar ; but, 
in America, they possess greater freedom and independence. 
As the press is free, and every individual is free to receive or 



YEAR-BOOK OF SPIRITUALISM. 15 

reject, Spiritualism has here exerted a tremendous power in 
elevating the masses from theological bigotry and superstition. 
It has breathed forth a large and broad spirit of tolerance and 
prudence, pulverizing creeds and dogmas, and disseminating 
radical reforms and truths. Even its enemies admit that its 
power has been incalculable in this direction ; and its journals 
are marked for their catholic tone and independence. 

Where ever}?" individual receives and determines for himself, 
and recognizes the same right in others, there can be neither 
dogmas nor creeds. It becomes exceedingly difficult to deter- 
mine the beliefs embodied in the term " Spiritualism." In its 
narrowest sense, that term includes the belief in immortality, 
and that the departed return, and communicate with mortals. 
They who adopt this are Spiritualists. But it has a broader 
and wider meaning ; and perhaps no method is more satisfac- 
tory in determining what it receives than by presenting the 
resolutions adopted by various conventions of Spiritualists. 
These express the opinion of the majority, and often were 
unanimously adopted. 

A convention held at Plymouth, Mass., in 1859, adopted a 
statement of principles. Its definition of Spiritualism is as 
follows : — 

"In its modern and restricted sense, Spiritualism may mean nothing 
more than the mere fact of spirit existence and intercourse. But the 
term is often applied to a system of philosophy or religion based upon 
this cardinal fact. When thus applied, we would define it as follows : 
Spiritualism embraces all truths relative to man's spiritual nature, 
capacities, relations, duties, welfare, and destiny ; also all that is 
known, or to be known, relative to other spiritual beings and to 
the occult forces and laws of the universe. It is thus catholic and 
all-comprehensive. . . . But, while we undertake not to define 
Spiritualism in all its details, we yet agree in affirming that its 
grand practical aim is the quickening and unfolding of the spiritual 
or divine nature in man, to the end that the animal or selfish nature 
shall be overcome, and all evil and disorderly affections rooted out ; 
in other words, that the ' works of the flesh ' may be supplanted in 
every individual by the ' fruits of the Spirit/ and thus mankind 
become a brotherhood, and God's will be done on earth as it is done 
in the heavens. . . . Since man's spiritual welfare in this and the 
after-life is intimately connected with his conduct, his habits, his 
occupations, and surroundings, as well as his beliefs, and motives of 
life, we recognize all questions relating to human improvement and 



16 YEAR-BOOK OF SPIRITUALISM. 

v. 

practical reform as legitimately embraced in Spiritualism. . . . While 
we would carefully abstain from combinations for any improper 
purpose, — such as limiting individual freedom, controlling each 
other's opinion, or avoiding personal responsibility — yet we affirm 
the propriety and desirableness of association on the part of those 
who agree for proper objects. Among the objects we deem proper 
are the affording of mutual aid and encouragement in a true life, 
the promoting of fraternal intercourse and interest in .each other's 
welfare, and co-operation for the public advocacy of what are deemed 
important truths and needed reforms. Such associations, in order to 
be harmonious and effective, should be based on a mutual recogni- 
tion of vital truths, cautiously avoiding any attempt to set bounds to 
inquiry, or limits to mental progress." 

It will be seen that thus early the cardinal principles in the 
Spiritual platform were recognized and clearly expressed. 

The declaration of the Kent-County Michigan Circle is still 
more pointed. It recognizes a divine Spirit, the universal 
brotherhood of mankind, and continues : — 

" We* recognize the great commandment, old as the world, and 
new as the newest dispensation, ' Love one another ; ' and as cardi- 
nal virtues, truthful speaking, probity in dealing, refinement in lan- 
guage, temperance in eating and drinking, chastity, strict fidelity to 
the marriage-vow, and the sacredness of parental relations. We rec- 
ognize the continual progressive existence of the soul after death, 
with all its identities as an individuality, and its power to commune 
with spirits yet in the earthly form." 

The Ohio State Association, at its fourth convention, adopt- 
ed a platform of which the following are extracts : — 

li The spirit- world holds the same relations to the spirit that the 
material world holds to the physical man. The spirit, there as here, 
works out its own salvation ; receiving the reward of well-doing, and 
suffering for wrongful actions. There is never any arbitrary decree 
or final judgment, and no atonement for wrong, except through the 
suffering of the guilty. Salvation is only obtainable through 
growth. Hell and heaven are not localities, but conditions of mind. 
All spiritual beings are eliminated from physical bodies. They are 
often near those they love, and strive to warn, protect, and influence 
them. This influence is for evil as well as good. Communications 
from spirits must thus be fallible, partaking of the nature of their 
source. As law rules supreme in the spiritual as well as physical 
realm, there can be no miracle. Spiritualism encourages the loftiest 
spiritual aspirations, energizes the soul by presenting only exalted 
motives, prompts to highest endeavors, and inculcates noble self-re- 



YEAR-BOOK OF SPIRITUALISM. IT 

liance. It frees man from the bondage of authority of book or creed. 
Its only authority is truth ; its interpreter, reason. It seeks for the 
whole and complete cultivation of man, — physically, intellectually, 
and morally. ... It can have no creed : every individual must be a 
law unto himself, and draught his own creed, and not seek to force it 
on others. ... It is not so much the aim of Spiritualism to build up 
an isolated sect, but to enter into, and vivify by its inspiring truth, 
all organizations, whether of Church or State, and urge them for- 
ward." 

The statement of the Fifth National Convention embodied 
the same principles as do those of the various State societies ; 
and they need not be further quoted. One thing is notice- 
able, — that one and all contain clauses recognizing the equal- 
ity of all, without distinction of race or sex. The rights of 
woman have everywhere received unqualified affirmation. 
During the late civil war, her influence was cast on the side 
of freedom, — just as it is now cast on that of temperance and 
purest morality. 

There has been, from the first, an abhorrence of organization 
and creed, often becoming puerile in its fearfulness ; and not 
until the imperative necessity of an association to avoid the 
shameful farces of mass conventions was forced upon their 
attention did Spiritualists consent to the loosest financial 
restrictions. Even at present, the American Association, with 
all the State organizations, rests on this foundation of sand : 
their members pledge themselves to nothing when they sign 
their constitutions ; and can withdraw, without question, when 
they desire. So far, they have exerted little influence ; nor can 
they be expected to do more until other methods are adopted. 
It does not appear to be the design to have the cause prosper 
by human means. Man is its object. 

The Lyceum movement, which it was attempted to sever 
from Spiritualism proper, has again been placed where it 
should be, — as a part of the one great cause. 

The children of the Lyceum are the Spiritualists and re- 
formers of the future. It is to be regreted that any division 
was ever introduced. The term " Progressive Lyceum " 
should cover the entire spiritual field ; and young and old 
should rally under its banners. But the future will certainly 

right our past and present blunders. 
2 



18 YEAR-BOOK OF SPIRITUALISM. 

So far as proselytism, and distribution of knowledge, are con- 
cerned, the spiritual press exerts an incalculably greater in- 
fluence than the lecturers who devote their lives to instruc- 
tion. The present method of itinerant lecturers is every way 
wasteful. No permanent society can be built up by a series 
of star engagements, — not that settled speakers are advisable ; 
although, if of the right kind, they may accomplish good. 
The entire spiritual energy of the Spiritualists of each locality 
should be concentrated on its Lyceum. It should be made 
the nucleus of all their thoughts. Each should endeavor by 
self-development to bring some new thought to its altar. 
This is the true method of Spiritualism, — internal growth, 
not foreign accretion. If we are to fall by slow degrees into 
a fixed routine, a society with its appointments, a settled lec- 
turer, or a rotation of itinerant lecturers, what is the difference 
from the old, except in name ? To hear something new is 
of no consequence to us, except as it evokes something new in 
ourselves. If Spiritualists would gather together in their or- 
ganizations, impressed with this view, they would no longer 
feel the need of " stated service ; " for they would become 
teachers unto themselves. Then, when lecturers were engaged, 
they would be more fully appreciated, and their work would be 
of greater utility. The lecturer should not usurp the vacated 
pulpit of the priest. The latter has been set apart to do the 
world's religious thinking, and, well or ill, has been reverenced. 
Now, the new dispensation differs from the old in just this, 
— that it demands every one to think for himself. And yet 
these organizations, so far, give no cognizance of the vast, 
unfathomable abyss between the two systems. 

The various State organizations and the local societies are 
all doing an important work ; and, should none of them re- 
main permanent, it will be because they will prepare the way, 
and give place to better. At no period since the advent of 
Spiritualism has it pushed its way more rapidly than at pres- 
ent. It pervades all ranks of society, and is received with 
eagerness where least expected. The high estimate of Judge 
Edmonds, of eleven millions of believers in the United States, 
is becoming a reality, if it does not already fall short of the 
truth. It has become a colossal power, and would be yet 



YEAR-BOOK OF SPIRITUALISM. 19 

more so if it were only conscious of its strength : at the proper 
time, the world shall awake to a knowledge of it. 

A careful review of the field of thought recognizes two 
tendencies ; one towards positive knowledge, the other towards 
mysticism. The set of the two currents is of unequal strength ; 
and at present the latter has the greater numbers. The 
strange and nrvsterious character of its phenomena has fur- 
nished attraction to the masses ; and the high order of its 
truths has invited the research of philosophers. There is 
this rare quality in Spiritualism, — it furnishes attraction to 
every order of mind. A dog is startled ; a table moves without 
physical contact ; and the great truths suggested and advanced 
call forth and perplex the profoundest thought. 

There can be no question as to the ultimate course of these 
tendencies. Mysticism is another name for the incomprehen- 
sible. Spiritualism disclaims mystery, and, as soon as under- 
stood, takes its rank among the positive sciences. Its pro- 
fessed object is to make the future life as clear and under- 
standable as is the present life. Law spreads its infinite aegis 
over that life as well as this. There is no miracle or arbitrary 
dictation. 

Mysticism once possessed the entire domain of nature and 
spirit. Slowly has it been driven from the material world, 
and taken its stand in the dark shadows of the incomprehen- 
sible spirit existence. The aim of Spiritualism is to drive it 
thence, that there may be established as absolute and positive 
a science of spirit as there is of matter. 



ASIATIC AND EUROPEAN SPIRITUALISM. 

"ARE WE NOT BROTHERS ALL?" 

The Divine Presence infills all being. Life is eternal, 
motion incessant, and progress a fixed necessity ; while aspi- 
ration, as though conscious of a better destiny for humanity, 
continually prophesies of growth and of golden ages in the 
future. 



20 YEAR-BOOK OF SPIRITUALISM. 

The spiritual philosophy, divine in origin, and pre-eminent- 
ly cosmopolitan in tendency, is a natural blossoming and 
fruiting-out of the divinity implanted in humanity ; or it is 
a natural converse of soul with soul, and spirit with kindred 
spirit. As a special movement adapted to the higher wants 
of the present century, it was conceived in the upper realms 
of inspiration, inaugurated by parliaments of angels, and 
transmitted by the law of influx to the more receptive minds 
of earth, to demonstrate a future existence, quicken the spir- 
itual nature, and incite to holy living. 

This present wave is by no means a new thing under the 
sun. The scholarly need not be informed, that under some 
name, and in some form, Spiritualism, as demonstrated through 
phenomena, and substantiated by unimpeachable testimony, 
has constituted the basic foundation, and been the motive- 
force, of all religions in their incipient stages. The Spiritual- 
ism of to-day, in England and all enlightened, countries, 
differs from that of eighteen hundred years since in Judaea, 
and that of five thousand years ago in India and Egypt, only 
in the better understanding of its philosophy, the general con- 
ception of its naturalness, and its wider dissemination through 
the different grades of society. It has been and is God's 
visible seal of love and immortality to all climes and ages. 

Rightly interpreted, it harmonizes perfectly with the posi- 
tive religion of the New-Testament Gospels, and with the 
Neo-Platonic doctrines of the second century. 

As a general definition of Spiritualism, the following is 
submitted : — 

" Its fundamental idea is God, the infinite spirit-presence, imma- 
nent in all things. 

" Its fundamental thought is joyous communion with spirits and 
angels, and the practical demonstrations of the same through the 
instrumentality of phenomena. 

" Its fundamental purpose is to rightly generate, educate, and 
spiritualize all the races and nations of the earth." 

Considered from its philosophical side, it is rationalism ; 
from its scientific side, naturalism ; and from its religious 
side, the embodiment of love to God and man ; inciting to 



YEAR-BOOK OF SPIRITUALISM. 21 

purity of intention, holiness of heart, and the highest reli- 
gious culture. 

It underlies all genuine reform-movements, physiological, 
educational, social, philanthropic, religious ; and, spanning all 
human interests with holy aim, it seeks to reconstruct society 
upon the principles of eternal justice, — the principles of 
equality, charity, and a universal brotherhood. 

In method, Spiritualism has ever been diverse ; in mani- 
festation, multiform. Vision, trance, dream, prophecy, clair- 
audience, physical manifestations, and mental phenomena, 
have each and all, in turn, united in the persons of sensitives 
to bring the inhabitants of earth, and those peopling the 
world of spirits, into conscious communion, and, what is 
equally vital, a more close and abiding fellowship. Alive to 
the genius of progress, this age alone fully perceives and 
comprehends the naturalness of all spiritual manifestations, 
whether occurring in the prehistoric past, or in the England 
of to-day. 

Those ancient media, God's inspired witnesses of immor- 
tality, failed to make themselves understood. Governments 
were tyrannical, laws despotic, and the multitudes supersti- 
tious ; accordingly, mystics, delighting in mountainous re- 
treats, were charged with insanity when entering into psycho- 
logical states of mental illumination and ecstasy. Like 
Jesus and Apollonius, like self-sacrificing reformers of 
all periods, they had not where to lay their heads. Exiled 
from their countries, they were not unfrequently subjected 
to the disciplinary fires of persecution, or forced to fearful 
martyrdoms. Then a legendary ignorance commenced busy- 
ing itself to weave around their lives the mystic web of mar- 
vel and mystery. Thus the crucified of the yesterdays 
become gods in the future ages. 

The student of history readily traces close existing rela- 
tions between the Aryan gymnosophist, the Brahminical seer, 
the Egyptian hierophant, the Buddhistic lama, the Grecian 
thaumaturgist, the Judsean baptist, the Syrian prophet, the 
Arabian dervis, the Roman sibyl, the British arch-druid, 
and the modern medium. Spiritualism, proffering the key, 
unlocks ancient and modern mysteries, and reduces them to 



22 YEAR-BOOK OF SPIRITUALISM:. 

the basis of a rational naturalism. To the unthinking masses 
only do the utterances of the entranced, and the visions of 
the clairvoyant, partake of either marvel or miracle. 

Human nature is ever the same. Biblical history is bur- 
dened with oracles. Not only the prophets of old, but the 
persecuted media of the present, breathe, when in their supe- 
rior conditions, the catholic spirit of human emancipation, 
speak the language of a true mental science, lift up the 
curtain of immortality, and, rightly interpreting these mo- 
mentous psychological phenomena that relate to the spiritual 
forces of the moral constitution, they aid in intromiting us 
into the glories that gladden the upper kingdoms of eter- 
nity. 

From Asia, mother of .races, came the first recorded fore- 
gleams of spirit-existence. The Aryan and Semitic book- 
religions are all ablaze with angel-appearings. This spiritual 
tide for many cycles of years surged westward. Culminat- 
ing, it is now returning, freighted with the culture and the 
philosophy of the Western civilizations. At the present 
time, Spiritualism, vestured in some form, is quite common in 
the most intelligent circles of both Europe and Asia. It has 
been our privilege during the past year to either meet Spir- 
itualists, or attend seances, in Southern Asia Minor, Smyrna, 
Scutari, Constantinople, Athens, several of the Mediterra- 
nean isles, Sicily, Italy, France, England, Ireland, and Scot- 
land ; and, though the manifestations differ somewhat with 
various races and nationalities, in spirit and purpose they 
perfectly harmonize, unitedly teaching, — 

I. That God, or Allah, is the Infinite Spirit, Power, or Pres- 
ence of the universe. 

II. That all human spirits are inter-related to the Divine 
Spirit, — something as drops to the fountain. 

III. That, under certain conditions, human intelligences 
once living upon earth hold conscious intercourse in the pres- 
ent with mankind ; thus demonstrating a future existence. 

IV. That progress is a law of universal application, and 
actively operative as a great moral force in the world of 
spirits. 



YEAR-BOOK OF SPIRITUALISM. 23 

V. That obedience to divine law brings peace ; and dis- 
obedience, suffering ; holiness and happiness being indissolu- 
bly connected in all states of existence. 

Spiritualists up the Levant and in the more western of the 
Asian countries agree in the above general principles with 
those of France and Great Britain. 

In England, Spiritualism, considering the deadening influ- 
ences of Church and State, is making rapid advancement. 
The first publication issued in its interest was " The York- 
shire Spiritual Telegraph." A copy of this journal, August, 
1356, contains, among other, the following testimony of 
the celebrated Dr. Ashburner, well known in medical 
ranks : — 

"I have no hesitation in saying, that much as I have seen of 
mesmerism and of clairvoyance ; grand as were my anticipations 
of the vast amount of good to accrue to the human race, in mental 
and physical improvement, from the expansion given to them by 
the cultivation of their extensive relations, — all sink into shade 
and comparative insignificance in the contemplation of those con- 
sequences which must result from the spirit-manifestations. The 
spirit-manifestations have, in the last three years, produced mira- 
cles ; and many more will, ere long, astound the would-be-consid- 
ered philosophers, who may continue to deny and sneer at the most 
obvious facts." 

" The Telegraph " was followed by " The Spiritual Maga- 
zine." At present, there are four periodicals published in 
London, devoted to the propagation of the spiritual philoso- 
phy, — " Human Nature," " Spiritual Magazine," " The Spir- 
itualist," and " The Medium and Daybreak." The principal 
publishing-house, 15 Southampton Row, Holborn, London, is 
under the supervision of that able writer and indefatigable 
worker, James Burns. These journals, as well as those pub- 
lished in France, Italy, Germany, and other European nations, 
are exerting a wide and healthful influence, and are all 
worthy of a better support. 

Though there are societies of Spiritualists in London, Not- 
tingham, Halifax, Bradford, Glasgow, and other localities, we 
venture upon no estimate of either the number of media, 
or avowed Spiritualists, in the kingdom. Mr. Burns, with an 



24 YEAR-BOOK OF SPIRITUALISM. 

energy becoming the principles of the spiritual philosophy, 
sent out printed circulars early in the season, asking for re- 
ports and statistics relating to numerical strength. Few re- 
sponded. Such stolid indifference is almost unpardonable. 

Rated according to population, Spiritualists in England are 
far less numerous than in America. Though solid and endur- 
ing, the mental soil of the country is not so- quick, nor so 
magnetically open to the sweet sunshine of inspiration. A 
Church and State establishment is inimical to spiritual prog- 
ress. 

There are three phases of Spiritualism in the English-speak- 
ing kingdom, — independent, scientific, and Christian. The 
first-named are not only the most numerous, but they consti- 
tute a very large majority of the real earnest workers. Recog- 
nizing the unity of the race and the brotherhood of humanity, 
they accept the best inspirations of all Bibles, the highest 
teachings of mortals and spirits, as helps, but not as masters. 
Considering all divine principles sacred, they regard no be- 
nevolent deed, no good thought, no truth, profane, though 
uttered by a " heathen ; " and no falsehood holy, though 
mouthed by Christian priest or pope. Their God is change- 
less ; their heaven is within ; their prayers are good deeds ; 
and their great soul-efforts are to be right and do right. 

Among the scientific Spiritualists may be numbered Prof. 
A. De Morgan, the learned mathematician ; Prof. Wallace, the 
distinguished naturalist ; Prof. Crooks, celebrated as chemist 
and author ; Prof. Varley, eminent in the natural sciences, 
and honored with the position of consulting electrician to the 
great Atlantic Telegraph Company. These, with other 
prominent gentlemen connected more or less intimately with 
the Royal Institution or other scientific and literary associa- 
tions, are decided believers in the spiritual phenomena ; and, 
further, they are using all laudable efforts to grasp the forces, 
or get down to the scientific bases, underlying these well- 
attested phenomena. 

William Howitt, the scholar, author, and reformer, is by far 
the ablest of the Christian Spiritualists. He did noble and 
valiant work for Spiritualism during its incipient struggles for 
a hearing. His pen is never idle. When invited to furnish 



YEAR-BOOK OF SPIRITUALISM. 25 

a paper for " The Year-Book of Spiritualism," he cheerfully 
complied. The same invitation extended to S. C. Hall. He 
responded, — 

" Reverend Sir, — I am a Christian Spiritualist ; and I am 
informed that you are propagating opinions hostile to Christianity. 
I am therefore hound to withhold from you aid or countenance in any 
way. . . . The time is,- 1 think, come, when Christian Spiritualists 
must make a stand against Spiritualists who are anti-Christian, — 
their teachings, their meetings, and their books." 

What Mr. Hall means by Christian Spiritualism may be 
gathered from a paper of his published in 1864 under the 
caption of " The Use of Spiritualism." Here follows a para- 
graph : — 

" It (Spiritualism) has made me a Christian. I humbly and fer- 
vently thank God it has removed all my doubts. I can and do be- 
lieve all the Bible teaches me, — in the efficacy and indescribable 
happiness of prayer, in the power of faith to save, in the perpetual 
superintendence of Providence, in salvation by the sacrifice of the 
Saviour, in the mediation of the Redeemer : in a word, I am a 
Christian." 

Standing upon the plane of universal justice, and holding 
in our right hand the olive-branch of peace, it affords us 
pleasure to help the Christian Spiritualist of London, the re- 
incarnation Spiritualist of Paris, the dervis Spiritualist' of 
Constantinople, to the same impartial hearing that we tender 
to those scientific and independent Spiritualists, who, under 
the providence of God, constitute the more zealous working 
masses of the grand army. Are we not brothers all ? do not 
God's ministering angels guard all ? do not immortality and 
progress await us all ? and, if so, how important that we all 
cherish that broad Christ-spirit of forbearance and ''charity,'' 
which the Gentile apostle pronounced of more importance 
than " faith " or hope ! In addition to an increase of co- 
operation, unity of method, and systematized order, Spiritual- 
ists need more culture, and a deeper religious baptism. 

Honest differences of opinion upon metaphysical or theo- 
logical subjects should never interfere with heart-fellowship, 
or the common amenities of civic life ; neither should they, 
under any pretense, be allowed to interpose barriers to the 



26 YEAR-BOOK OF SPIRITUALISM. 

diffusion of our beautiful principles. It should be with 
spiritualistic theories and minor dogmas as with the songs of 
the glorified, — 

" Ten thousand thousand are our themes ; 
But all our hearts are one." 

Jesus, the gentle Nazarene, said, " By this shall all men 
know that ye are my disciples, if ye have love one to another." 
Purity is the test of heavenly acceptance in all spheres of 
existence. None are perfect. Made subject to vanity, ex- 
perimenting while journeying through this world of shadows, 
all need the staff of prayer and the lamp of divine trust ; 
need to feel that God is a constant presence, that Christ is 
the light of truth, and that loving angels are waiting to min- 
ister to humanity's spiritual wants. Little children — such as 
Jesus took in his arms — sweetly symbolized the receptivities 
of the divine life. The humble heart, sheltered away from 
the storms of passion, and all vestured over with the fragrant 
blossoms of human affections, is often nearer in spirit to the 
angels than the cold-hearted theologian. Love inspires ; wis- 
dom guides ; faith opens the gate ; and self-sacrifice leads the 
way into the city of peace, — the city of God. Oh ! come, 
Spiritualists of England and America, Spiritualists of all 
countries and nationalities, let us fraternally meet and wor- 
ship in this temple of the eternal religion, — a temple whose 
foundations are deep and wide as the nature of man, and 
whose dome, reaching into the heaven of heavens, shall ulti- 
mately shelter and overhallow the races with millennial glory. 



SCIENCE AND SPIRITUALISM. 

The genius of the age is looking with becoming seriousness 
and solidity to science as the true philosopher's stone. The 
three primal objects for human inquiry and contemplation are 
nature, man, G-od ; or, otherwise expressed, physical matter, 
spiritual substances with their vital correlations, and essential 
Spirit, the Undefinable and the Eternal. 



YEAR-BOOK OF SPIRIT CTALTSM. 27 

The human intellect has two methods of working, — analysis 
and synthesis. It divides into parts, dissects,, observes, ex- 
amines, and reasons about each, and its adjustment to other 
portions ; or it intuitively grasps the law that binds and con- 
trols the parts, and knits them into a whole. All follow one 
or the other of these methods, from child to philosopher. 
Children, natural inductionists, early asking the how and ivhy 
of things, practice analysis by pulling their toy-wagons to 
pieces to discover the working of the machinery. When 
older, they perform more splendid generalizations. 

But the philosopher, from experience, as well as intuition and 
conscious self-determination, directs his eye to every part of 
the great all. His deductions, though sweeping and often won- 
derful, are far from being always correct, however, in detail. 

The man of science, adapting himself to observation and 
experiment, moves cautiously, and enunciates discoveries with 
becoming modesty. 

The genuine scholar knows no aristocracy ; the acute 
thinker, no formal priesthood. The more these explore, the 
more they probe down into the soul of things, the more they 
become aware of the boundlessness of the universe, the con- 
fines of which seem to continually retreat before the finite 
grasp of the most gifted. The truly great are unassuming. 

Science, earnest and aggressive, is, with few exceptions, now 
ready to open her laboratories, and grapple with those gener- 
ally-considered new phenomena attending the externals of 
Spiritualism. That it needs sifting, few dispute ; and none will 
manifest more readiness to engage in this work than genuine 
media and worthy public advocates. Truth never shrinks 
from investigation. Spiritualists, basing their belief upon 
facts, are anxious to have their claims thoroughly tested. 
In harmony with this position, we derive pleasure from the 
following paper, prepared expressly for " The Year-Book" by 
Prof. Wallace of the British Museum ; than whom few men 
occupy a more enviable position, either in the world of letters 
or of science. Of his scientific attainments, Dr. Hooker, in 
his opening address as President of the British Association 
at Norwich in 1868, took occasion to make special mention 
in terms of unqualified praise. 



28 YEAR-BOOK OF SPIRITUALISM. 



ON THE ATTITUDE OF MEN OF SCIENCE 

TOWARDS THE INVESTIGATORS OF 

SPIRITUALISM. 

BY PROF. A. R. WALLACE, F.R.G.S., F.R.Z.S., AND PRES. ETH. 

SOC, F.E.S., ETC. 

It is now generally admitted that all original investigation 
of Nature is useful and honorable ; that the man who devotes 
himself to the observation of natural phenomena, of however 
obscure and apparently uninteresting a nature, who conducts 
experiments calculated to throw light upon their causes, and 
who fully and accurately records such observations and ex- 
periments, gains for himself a place in the roll of scientific 
investigators. But, strange to say, in order to merit this 
honorable position, he must strictly limit his inquiries within 
certain bounds. For should he have chanced to meet with 
any of those singular cases in which an individual exhibits 
exalted and exceptional mental capacities, appearing like the 
development of new senses, or those still more extraordinary 
phenomena which seem to prove the existence of intelligent 
beings, invisible and intangible to most men, yet capable, under 
certain conditions, of making their presence known to us ; 
and if he devote his best energies to the study of these strange 
and exceptional cases, and, after long-continued inquiry and 
careful experiment, arrive at the conclusion that they are 
veritable realities, and, as such, of the highest importance to 
his fellow-men, — instead of being welcomed as a discoverer, 
or rewarded as a scientific investigator, he finds himself set 
down as credulous and superstitious, if not openly accused 
of falsehood and imposture, and his careful and oft-repeated 
experiments ignored, as not worth a moment's considera- 
tion. 

That the public at large should thus deal with new and 
unpopular inquiries is not to be wondered at ; but that phi- 
losophers and men of science should act in the same unscien- 
tific and unphilosophical spirit is truly extraordinary. While 



YEAR-BOOK OF SPIRITUALISM. 20 

proclaiming loudly that the only way to acquire knowledge 
is by observation of facts, by experiment, and by the forma- 
tion of provisional hypotheses to serve as the basis for fur- 
ther experiment and more extended observation, they have 
yet, for many years, refused to accept any facts or experi- 
ments which go to prove the existence of recondite powers in 
the human mind, or the action of minds not in a visible body. 
They have ridiculed the idea of any effects being produced 
by the latter cause, and have repudiated as imposture or delu- 
sion all those which appear due to the former. To show 
that this is really the case, I have only to quote the names of 
such men as Dr. Esdaile, Dr. Elliotson, Dr. Lee, Dr. Ash- 
burner, Dr. Gregory, Dr. Reichenbach, Dr. Herbert Mayo, 
Dr. Haddock, Mr. H. G. Atkinson, Miss Martineau, Prof. 
De Morgan, William Howitt, Prof. Hare, Prof. Bush, 
Judge Edmonds, Robert Dale Owen, and a host of others, 
who, for more than twent} 7 years, have published detailed 
observations and experiments, which corroborate each other 
in a variety of details, and agree with many facts recorded 
throughout history ; but which observations and experiments 
are all ignored or denied. There has never yet been a work 
written in this country, which has fairly grappled with the 
facts addressed. It has never yet been shown, why, a priori, 
they may not be true ; it has never yet been explained, how, 
if not true, we are to account for the vast mass of direct tes- 
timony to them. The declaration so often made or implied, 
that facts witnessed thousands of times by honest and intelli- 
gent men, and thousands of times carefully examined to detect 
fraud or delusion which has never been discovered, can not 
exist, because they imply a subversion of the laws of Nature, 
is a most weak and illogical objection, since all we know 
of the laws of Nature is derived from the observation of 
facts. No fact can possibly subvert the laws of Nature ; and 
to declare that it does so is to declare that we have exhausted 
Nature, and know all her laws. 

In the history of human progress, we look back in vain for 
a case parallel to the present one, in which the professed 
teachers of science have been right. The time-honored names 
of Galileo, Harvey, and Jenner, are associated with the record 



30 YEAR-BOOK OF SPIRITUALISM. 

of a blind opposition to new and important truths. Franklin 
and Young were laughed and sneered at for discoveries which 
seemed wild and absurd to their scientific contemporaries. 
Nearer to our own day, painless operations during mesmeric 
trance were again and again denounced as imposture ; and 
the various phenomena of mesmerism, as due to collusion and 
fraud : yet both are now universally acknowledged to be genu- 
ine phenomena. Even such a question of pure science as 
the evidence of the antiquity of man has met with similar 
treatment till quite recently. Papers by good observers, re- 
cording facts since verified, were rejected by our scientific 
societies, as too absurd for publication ; and careful researches 
now proved to be accurate were ignored, merely because they 
were opposed to the general belief of geologists. 

It appears, then, that men of science are at least consistent 
in treating the phenomena of Spiritualism with contempt and 
derision. They have always done so with new and important 
discoveries ; and, in every case in which the evidence has been 
even a tenth part of that now accumulated in favor of the 
phenomena of Spiritualism, they have always been in the 
wrong. It is, nevertheless, a curious psychological fact, that 
they do not learn by experience to detect a truth when it 
comes before them, or take any heed of the warnings of their 
greatest men against preconceived opinions as to what may, 
or may not, be true. Thus Humboldt declares, that " a pre- 
sumptuous skepticism, which rejects facts without examination 
of their truth, is, in some respects, more injurious than an 
unquestioning incredulity." Sir Humphry Davy warns them, 
that " one good experiment is of more value than the inge- 
nuity of a brain like Newton's. Facts are more useful when 
they contradict, than when they support, received theories." 
And Sir John Herschel says, that " the perfect observer in 
any department of Nature will have his eyes open for any 
occurrence, which, according to received theories, ought not to 
happen ; for these are the facts which serve as clews to new 
discoveries." Yet in the present day, when so many things 
deemed absurd and impossible a few years ago have become 
every -day occurrences, and in direct opposition to the spirit 
of the advice of their most eminent teachers, a body of new 



YEAR-BOOK OF SPIRITUALISM. 31 

and most remarkable phenomena is ignored or derided with- 
out examination, merely because, according to received theories, 
such phenomena ought not to happen. 

The day will assuredly come when this will be quoted as 
the most striking instance on record of blind prejudice and 
unreasoning credulity. * 

\ 



" So far as the phenomena go, I readily admit, with Prof. De 
Morgan, 'that I have both seen and heard, in a manner which would 
make unhelief impossible, things called spiritual, which can not be 
taken by a rational being to be capable of explanation by imposture, 
coincidence, or mistake. So far, 1 feel the ground firm under me ; 
but, when it comes to what is the cause of these phenomena, I find 
I can not adopt any explanation which has yet been suggested. . . . 
The physical explanations which I have seen are easy, but miserably 
insufficient. The spiritual hypothesis is sufficient, but ponderously 
difficult.' 

'• I quite agree with this. That certain physical phenomena, such 
as the translation of material substances, and the production of 
sounds resembling electric discharges, occur under circumstances 
in which they can not be explained by any physical law at present 
known, is a fact of which I am as certain as I am of the most ele- 
mentary fact in chemistry." — Prof. William Crookes. 



ACCURATE RECORDS OF SPIRITUAL MANIFES- 
TATIONS. 

BY WILLIAM H. HARRISON, EDITOR "LONDON SPIRITUALIST." 

Those scientific investigators on this side of the Atlantic, 
who have acquired the knowledge that Spiritualism is true, 
at once wish to set to work to classify the details of the phe- 
nomena, so as to establish laws and principles. As Spiritual- 
ism is only just beginning to get an extended hold in England, 
the periodicals and literature of America are examined by 
such inquirers, not so much for the communications given by 
spirits, as for accurate statements of the earthly conditions 
under which the messages were obtained. At present, the 



32 YEAR-BOOK OF SPIRITUALISM. 

American literature of Spiritualism is very disappointing, be- 
cause it furnishes such meager information to this class of 
inquirers. I write to suggest, that if more attention were 
given in America to the accurate reporting of seances ; that 
if the thermometer and barometer could be generally intro- 
duced into rooms where intelligent circles sit, so that readings 
of these instruments should be taken, — useful information in 
time would be gained. The direction and force of the wind, 
and the state of the atmosphere, at each sitting, should also 
be recorded. Who knows whether those sudden chills and 
sensations of warmth, which are often felt while powerful 
physical manifestations are going on, are real changes of 
temperature, or psychological impressions ? It may be said, 
" You in England can investigate these matters as well as 
we." Yes ; and it will be done. But, with the vastly wider 
range of phenomena passing under observation in the United 
States, more valuable information could be collected in a 
shorter space of time with you than with us. At present, 
taking the reports of physical manifestations in " The Banner 
of Light " as an example, the writers usually occupy much 
space in expressing their private opinions on religious and 
other subjects, instead of keeping to their narratives, and re- 
cording facts which might prove useful to science. 



THE NEW SCIENCES. — THEIR BEARING ON 

SPIRITUALISM. 

BY W. D. GUNNING. 

Very few intelligent men question now the phenomena of 
Spiritualism. From Dr. Dewey, explaining the "raps" to 
public audiences by snapping his toes, to Prof. Phelps, ad- 
mitting " a certain modicum of fact in the alleged phenom- 
ena," the time is only twenty years. Dr. Dewey's nonsense 
satisfied the public twenty years ago. Prof. Phelps is a fair 



YEAR-BOOK OF SPIRITUALISM. 33 

exponent of public opinion to-day when he says that " a man 
is not to be brow-beaten out of trust in his own eyes." 

Andover has made up its mind that there is " a modicum 
of fact in the phenomena of Spiritualism." Yale and Har- 
vard. Oxford and Cambridge, would say the same thing, 
if they allowed themselves to speak. Those who are capable 
of forming an opinion concede at least a modicum of fact to 
the phenomena. But these phenomena must be studied by 
rigidly scientific methods, errors must be eliminated, truths 
must be set side by side and organized into a coherent system, 
if we are to hear from Andover or Cambridge any thing more 
than vague concessions. Our aim in this paper is to indicate 
certain lines of investigation and certain methods of study. 

First, The nature of force and the correlation of forces. 
Science has been working on the intangibles. Heat, light, 
electricity, magnetism, have taken her to the verge of the 
spiritual. She has found many beautiful demonstrations 
that no force is ever lost, and that one mode of force is con- 
vertible into another. She has found that heat and light and 
electricity are only modes of motion ; and she has said that all 
phenomena can be interpreted in terms of matter and motion 
and force. But matter can not be the cause of the forces 
which emanate from it, such as attraction and repulsion. 
Science looks upon matter, then, as only points of force. That 
term she eliminates. Force and motion remain ; and these 
must interpret all things, seen and unseen. What, then, is 
the bearing of this new science on Spiritualism ? Hear the 
conclusion of the whole matter as it shapes itself in the mind 
of one of the profoundest thinkers of the age. I quote from 
the closing paragraph of Herbert Spencer's " First Principles : " 
" The materialist, seeing it to be a necessary deduction 
from the law of correlation, that what exists in consciousness, 
under the form of feeling, is transformable into an equivalent 
of mechanical motion, and, by consequence, into equivalents 
of all the other forces which matter exhibits, may consider it 
therefore demonstrated, that the phenomena of consciousness 
are material phenomena. But the Spiritualist, setting out 
with the same data, may argue, that, if the forces displayed by 
matter are cognizable only under the shape of those equiva- 

3 



34 YEAR-BOOK OF SPIRITUALISM. 

lent amounts of consciousness which they produce, it is to be 
inferred that these forces, when existing out of consciousness, 
are of the same intrinsic nature as when existing in conscious- 
ness ; and that so is justified the spiritualistic conception of 
the external world, as consisting of something essentially 
identical with what we call mind." 

If this is a fair statement, the philosophy of force throws 
no light on the ultimate nature of things. And this is a fair 
statement if science has demonstrated a correlation and equiv- 
alence between the forces of the outer world and the forces 
of the inner world ; if " that which is manifested beyond con- 
sciousness, under the forms of matter and motion, is the same 
as that which is manifested in consciousness, as feeling and 
thought." If we can pass from thought to heat or light, 
from will to gravitation, from the inner world to the outer, 
and find the thoughts and emotions and aspirations of the 
one equivalent to the heat, the light, the electricity, of the 
ottier, we are traveling in a circle ; and we can never know 
whether, beyond the veil of phenomena, there is spirit, or 
whether spirit is not itself a mere phenomenon, — an affection 
of matter coming out of the chemistries of protoplasm, abid- 
ing for a season, and then flitting back into its equivalent of 
gelatine. But does such correlation exist ? 

If I weigh out a portion of powder, and find that its' expan- 
sive force will send a bullet of a given weight a given dis- 
tance ; and if I find, that, by impact against a hard surface, the 
motion of the mass, being arrested, becomes motion of the 
atoms, and that such motion appears under the form of heat, 
— I will infer a correlation between heat and motion. I can 
express one in terms of the other. I can say that heat is 
merely molecular motion. And if I can formulate the force 
in the portion of powder, and the heat in the arrested bullet, 
I will find the first = the last + the heat imparted to the 
gun-barrel -f- that imparted to the cleft air. Nothing is lost. 
Nothing is gained. % 

Get the weight of the locomotive, the cars, and the passen- 
gers, get the force locked up in a ton of coal, and you can 
easily estimate the amount of coal required to take the train 
to the top of Mt. Washington. In these experiments, you 



YEAR-BOOK OF SPIRITUALISM. 35 

grapple with no unknown factor. So much force applied, so 
much work done : whatever appears in the result is simply 
a measure of the force expressed in the cause. Look, now, at 
another class of experiments. 

Two Swiss physicians have carefully weighed out so much 
beef, so much bread, so much tea, and estimated the force 
locked up in each. They fasted, then fed their bodies on the 
weighed rations, and then climbed the Faulhorn. So much 
force, in the form of coal, takes the train to the top of Mt. 
Washington. Here you can form a veiy simple equation. 
So much force, in the form of beef and bread and tea, takes 
a man to the top of the Faulhorn ? The learned doctors 
thought not. If Dr. Wislicenus ascended that Swiss moun- 
tain one inch higher than the force held in the bread and beef 
and tea, expressed in its equivalent of coal, would take an 
engine of the doctor's weight, there was something in the 
doctor which does not find its equivalent in what we call the 
forces of Nature. Suppose that Science shall be so delicate in 
her manipulations as to prove, one of these days, — she has not 
proved it yet, — that the muscular energy put forth in ascend- 
ing the Faulhorn was the exact equivalent of the forces 
transferred, in the form of nutriment, from the material ele- 
ments to the man, there is still a factor not known or tabulated 
in physics. What force is that which commanded the forces 
transferred from beef and bread and tea to the muscles? 
The movement of the engine is automatic. Put it on the 
track, set it in order, put in the coal, generate the steam ; and 
up the mountain it goes. But man is not an automaton. 
They did not take Dr. Wislicenus, turn his face toward the 
Faulhorn, feed him with beef, and find, that, when assimila- 
tion began, it sent him laboring up the mountain. The doc- 
tor's ivill counted for something. Whence came that ? Out of 
the beef, the tea, the bread? Then the question of will-power 
would be reduced to a question of dietetics. Then, if Wel- 
lington's army had the same rations as he, the Peninsular 
campaign should have been born in the brain of every soldier. 
Sherman's magnificent achievement should have been within 
reach of his humblest " bummer ; " for his table was the same 
as that of his chief. Larger brain, do you say ? This does 



36 YEAR-BOOK OF SPIRITUALISM. 

not appear. The difference between the intellectual power 
of a savage and that of a civilized man is immense ; and yet, as 
Alfred Wallace has shown us,* there is no difference between 
the savage and civilized brain at all commensurate with this. 
The piano that stands in your parlor is nothing under the 
touch of a boor ; under the touch, of a Topp or a Thalberg, 
its harmony is almost divine. The brain of the savage is an 
instrument too large and too fine for the powers of its owner. 
The head of a Newton might contain a brain of no greater 
bulk, of no more convolutions, and of no finer texture, than 
the brain of Spotted-Tail. The calculus will come from the 
one, a beaver-trap from the other. 

It is not, then, altogether by the forces assimilated from the 
food, or by the size or texture of the brain, that we can in- 
terpret the powers that dwell in a man. You may find 
an equation between his musoular force and the forces assimi- 
lated from his beef, his bread, and his tea ; but you can not 
find in Nature the equivalent of his will-fovce. In all the 
viands on his table, you can not find an element which is trans- 
formable into thought or will or consciousness. In the most 
complicated tissues of his body, you can not find the source of 
consciousness, or will-force. They do not come into him by 
conversion of the primary forces of Nature without ; they 
are not developed in him by molecular changes within. They 
do not exist in the molecule : they can not exist, then, in 
any number of molecules ; for nothing can appear in the 
whole which does not exist, in degree, in the parts. Thought, 
will consciousness, then, are not the result of organization in 
tissue, nerve, or brain. They are things separate and distinct 
from matter. If they exist in matter, that is incidental. As 
they are separate and distinct from matter, they can exist out- 
side of matter. We infer the existence of thinking, conscious 
beings not clothed in material bodies. We accept the demon- 
stration in its full sweep and significance. As consciousness 
can not belong in any way to matter, every conscious being is a 
spirit. The will put forth by a bird in constructing a nest is 
the same, in kind, as that put forth by a man in building a 

* Contributions to the Theory of Natural Selection. A work of surpassing interest 



YEAR-BOOK OF SPIRITUALISM. 37 

house ; and the one has no more correlation with the primary 
forces than the other. I can draw no line of distinction 
between a bird's consciousness of pain or pleasure or being 
and that of a man ; and the one was no more evolved out of 
molecular chemistries than the other. We do not shrink 
from the conclusion ; and we say, that as that power which 
thinks and wills and feels is distinct from the material body, 
and is only manifested through it, all beings who manifest 
these spiritual powers can and do exist outside of material 
organisms. And as the will is a force as real as heat or elec- 
tricity or gravitation, although, as we have seen, having no 
correlation with them, our second conclusion is, that beings 
not manifest to our senses can affect material organisms. 

Herbert Spencer told me once, that he rejected the 
phenomena of Spiritualism on d-priori grounds. Coming to 
the phenomena from the study of force, I would accept them 
on d-priori grounds. 

If Emerson, as a philosopher, will not stand by his words 
as a poet, I would bring science to his help, and show him 
that the poet in him is wiser than the philosopher. 



Sometimes the airy synod bends, 
And the mighty choir descends ; 
And the brains of men henceforth 
Teem with unaccustomed thoughts. 



We have only outlined the argument. The science of 
force is new, especially in its application to spiritual powers. 
Very much remains to be done ; and if scientists will take up 
this line of investigation, and tell us what they find, we shall 
rejoice, not in our protoplasm, but in our spirits. 

But it must be obvious to every observer, if beings who 
exist outside of material bodies manifest themselves now and 
then through such bodies, their utterances are often incoher- 
ent, vague, and worthless. And this brings us to another 
subject demanding investigation. The astronomers have 
made us familiar with the phrase, "personal equation." I 
shall borrow the phrase from them. 

Second, The personal equation of the medium. 

In one sense, the astronomer is a medium between the stel- 



38 YEAR-BOOK OP SPIRITUALISM. 

lar worlds and ourselves. Suppose he is taking an observa- 
tion on the transit of Venus. He stands oefore the telescope 
(its field is carefully mapped out) ; and when he sees the 
planet, moving athwart the disk of the sun, touch a given 
point, he touches a spring, and the time is registered. An- 
other observer, in another part of the world, does the same 
thing. Each observer means to report the exact truth ; and, 
if he does, we> shall know the exact distance of the sun : but, 
if the observer is mistaken by the fraction of a second, we 
shall not get the sun's distance by hundreds of thousands of 
miles. In fact, astronomers have been mistaken by three mil- 
lions of miles. Where would astronomy be, if every observ- 
er's report were taken unquestioned ? if no pains were taken 
to collate observations, balance one against another, eliminate 
error, and reveal the exact truth ? What should we knoio 
about the stellar worlds ? 

Now, there is a class of men and women of some peculiarity 
of "organization which allows them to be used by unseen in- 
telligences. Such persons have been known among all peo- 
ples and through all time. They have been called " seers," 
" prophets," " prophets of the Lord," "sensitives," "medi- 
ums." Among many peoples, they have been the recognized 
channels of communication between the invisible world and 
this. Read what Tylor tells us about tribes in the South-sea 
Islands. When one tribe is about to make war on another, 
they call their prophets together, have them fast for a time, 
then exercise their seership, and report the will of the gods. 
Turn now to Second Chronicles, eighteenth chapter, and read 
what was taking place nearly two thousand eight hundred years 
ago among tribes only a little higher in civilization than the 
South-sea Islanders. Ahab and Jehoshaphat are contemplat- 
ing a raid on Ramoth-Gilead. Jehoshaphat said to Ahab, " In- 
quire, I pray thee, of the word of the Lord to-day. There- 
fore the king of Israel gathered together of prophets foui 
hundred men, and said unto them, Shall we go to Ramoth- 
Gilead to battle ? or shall I forbear ? And they said unto him, 
Go up ; for God will deliver it into the king's hand." The 
seer of a South-sea-Island tribe calls the spirit he sees, or 
thinks he sees, a god : so did the seers of tribes in Palestine. 



YEAR-BOOK OF SPIRITUALISM. 30 

Seers or clairvoyants are consulted to-day to recover lost prop- 
erty. Turn to'First Samuel, ninth chapter, and you will read 
that Samuel, a good seer, was consulted about asses which 
had strayed away from one Kish. And you will read, that 
" before time in Israel, when a man went to inquire of God, 
thus he spake : Come and let us go to the seer ; for he that 
is now called a prophet was before time called a seer." You 
will see that the same class of persons who were inquired 
of for lost property were supposed to hold converse with the 
Deity. The Bishop of Rhode Island kept a " medium " in 
his house, through whom he could hold converse with his son. 
David kept a "prophet" in his royal household, through 
whom he could receive communications from Jehovah. Sci- 
ence must interpret Gad and Hume by the same law. The 
bishop did not always find the " communications " satisfac- 
tory. At times, he was led to doubt their identity. I doubt 
whether the Psalmist found his communications always satis- 
factory : there are men who even doubt their identity. The 
fact is, that by far the greater part of that which has come to 
us through the entranced lips or pens of men and women 
— ancient prophet or modern medium — is vague, equivocal, 
worthless. Very much of it is dreary nonsense : very much 
is utterly false. When the medium " Joseph " is entranced 
by St. Paul, and made to discourse low doggerel to a circle 
of Providence fanatics, the spirit — if spirit it be — is an im- 
pudent liar. When Micaiah, one of the prophets called to- 
gether by Ahab, declared that he saw God seated on a throne, 
plotting with a lying spirit to deceive men to their destruc- 
tion, he uttered that for which, if a modern clairvoyant were 
to utter, we would have him indicted for blasphemy, or locked 
up as a maniac. What, then, shall we do ? — dismiss the 
whole thing as " without the pale of science," and unworthy 
our attention ? 

Shall we forswear astronomy because the Feejee-Islander 
yells hideously to frighten of! a dragon which is swallowing 
the sun, and thus causing an eclipse ? We will do no such 
thing. We will bring to our aid the telescope and the spec- 
troscope ; we will see that the observers we are to trust are 
men of trained powers ; . and even then we will not trust them 



40 YEAR-BOOK OF SPIRITUALISM. 

implicitly. We know that only in mathematics we have abso- 
lute truth ; that something of error mingles with every truth 
which " comes by observation : " and we apply every test 
which science can furnish to eliminate the error. The man 
who stands by the telescope to register the transit of Venus 
is a medium between that world and us. We must study 
him ; we must get his " personal equation ; " we must look 
through his nerves, and see at what speed they will carry a 
mandate of his will ; we must look through his brain, and 
see how long it will take him to perceive, how long to think, 
how lono: to will. Science has found such refinements of 
method, that she is able almost to strike out the personality 
of the observer which stands between the far-off world and 
absolute truth. Let us see. 

Helmholtz or Baxt or Donders will touch a man's forehead 
with an electric wave, and cause the same wave to register 
the exact time. When the man feels the shock, he will touch 
a spring ; and the time of that touch is registered. The time 
which passes between the two touches is found to be a very 
appreciable fraction of a second. They will now touch the 
man's foot. In all else, the experiment is the same as before. 
The time between the electric touch, and the resjDonsive touch 
of the subject, is longer now by about ^ of a second. As 
the mental operations of the subject were the same in each 
experiment, ^ of a second will represent the time required 
for the impression to pass up along the nerves from the foot 
to the head. If the subject is a man of average quickness, an 
impression, or a motor-impulse, will travel along his nerves at 
the speed of two hundred feet a second. We want now the 
speed of his brain-work. We will give him over to Donders. 

Donders will place two men side by side. Before them he 
will place a phonautograph, — an instrument for registering 
sound instantaneously. A certain sound is agreed upon. 
When the first man utters this sound, the second man, the in- 
stant he perceives it, is to respond by the same sound. The 
two voices are registered by the phonautograph ; and the time 
between them is, on an average, y§oo °^ a seconc ^ The 
mental process of the second man, in this experiment, is sim- 
ply recognition of the sound, and volition toward an answer. 



YEAR-BOOK OF SPIRITUALISM. 41 

The first man will now utter any one of three or more sounds ; 
and the second will respond by the same sound. In this ex- 
periment, the mental process is more complicated. Analyze 
it, and you will find, first, recognition of the sound ; second, 
deciding which of three or more sounds was uttered ; third, 
volition toward an answer. The second factor expresses a 
simple act of thinking. The time, in this experiment, is yj^o 
of a second. Out of these factors let us form two equations. 

Recognition and volition = T $j^ 
Recognition, thinking, and volition = toou 

Subtract the first equation from the second, canceling like 
factors, and we have, — 

Recognition, volition = yf^ 

Recognition, thinking, volition = toou 

thinking, = T $fo — T Jf n = T §foy of a second. 

That is, in rough language, it takes a man ^ of a second 
to think. Again : by another experiment, we find that de- 
ciding between two or more sounds, and volition toward an 
answer, require j%$q of a second. Let us form other equa- 
tions. 

Thinking and volition = T ^^ 

Thinking = T §f ^ 

Subtract the second from the first, and we have, volition = 
Y^q- of a second. To think it takes gV anc ^ to w ^ ^ takes 
y 1 ^, of a second. 

Once more : another class of experiments will show us 
that it takes a little longer to perceive a sound than a touch, 
and a little longer to perceive a light than a sound. For the 
sensation of light we have ^, for that of sound ^, and for 
that of touch y , of a second. 

These results are general. There would be a slight varia- 
tion for every man experimented upon. 

Suppose the observer stationed now before the telescope, 
waiting to record the transit of Venus. Science has gone 
through and through this man as if he were only an intricate 
machine. He reports the planet touching a given point at a 



42 YEAR-BOOK OF SPIRITUALISM. 

given time, — say 10 o'clock, 5 minutes, 8 J seconds; for he 
is very precise. In astronomy, much depends on perfect 
accuracy. How much of error has his report ? It took -J- of 
a second for the sensuous impression to reach his brain through 
the optic nerve ; it took -j-q of a second for him to think the 
simplest thought about it ; it took yL of a second for him to 
frame a volition ; and for the mandate of his will to pass from 
his brain to his hand, and touch a spring to register the time, 
it took about g 1 ^ of a second. The result will stand thus : 
6 + 2V ~WV ~f~ 5V — flit' — n °t quite half a second. This is the 
equation of personal error. Correct the observer's report by 
this fraction, and you will get very near to the truth. Such 
delicate methods must we employ if we would get a truthful 
revelation of the material worlds around us : surely not less 
scrutinizing must be our search, not less delicate our manipu- 
lations, if we would have any revelation, worthy of trust, 
from the world of invisible beings about us. In spite of all 
the* nonsense that floods the world in the name of inspiration, 
we must accept the fact of mediumship. Now, the moment 
we admit that there are persons of a peculiar organization, 
who are open to . influx from the spirit-world, if we are to 
give any heed to their revelations, we should see the neces- 
sity for a careful study of their character, physical, men- 
tal, moral, — every thing in them and about them. We must 
get their equation of error. 

Here is one of Reichenbach's sensitives. I would have 
some Helmholtz or Baxt or Donders, of the new philosophy, 
manipulate him. How does his own spirit fit his body ? How 
pliant is the body to its uses ? Try him by your table of 
forces. How much force, latent in beef and bread, enters his 
organism from the sphere of Nature ? How much force is 
manifested through his organism ? How much of this is mus- 
cular? and in what relation does it stand to the forces assimi- 
lated from Nature without ? How much will-force is in the 
man ? Having no correlation with forces in the outer world, 
it will give you a measure of his spirit. Try him by jout 
utmost refinement of method. Find what is the speed of his 
thought, what its power, and what its quality. Try him 
when his brain is clearest, and when his spirit is stimulated 



YEAR-BOOK OF SPIRITUALISM. 43 

to its utmost effort. Try him, now, when in the trance. Test 
the power of his thought then, and its quality. Does it 
transcend the highest reach of his faculties in their normal 
condition ? Does it differ in kind from his normal thought ? 
Then, unless you can show that some physical stimulant has 
acted on his brain, and unless you can show a correlation 
between this force and the abnormal manifestations, you will 
say that another intelligence is using his organs ; and, what- 
ever quality of his own mind blends with the inspiration, you 
will put that down for his " personal equation," and correct 
the inspiration by it : so great a refraction, you will say, 
does the revelation from the unseen intelligence suffer from 
the straight line of truth. Let us be more explicit. 

Every one who has studied drawings or paintings done 
through an entranced medium has learned to distinguish 
them at once from all other works of art. It would be im- 
possible to deceive a man who has attended to this subject. 
Whether the drawing be that of a flower, a landscape, or a 
human face, it has in it that which stamps it as a work of 
inspiration. There is a family-likeness in all such drawings ; 
but there is, in a work done by any medium, a differentiation 
from the family type. 

Let Starr go into a dark room, and suspend the functions 
of his will. Another will is soon dominant over his muscles, 
and his hand is guided to paint a portrait. Let Anderson do 
the same. The portraits they Avill give you will be very dif- 
ferent from any drawn by an artist in his normal condition. 
They will have a certain family -likeness : but that drawn by 
Anderson will have something of Anderson's features ; it 
may be a mere turn of the eye, a curl of the lip, or a pose of 
the chin. That drawn by Starr will, in like manner, have 
something of Starr in it. Will you trust them as faithful 
portraits of anybody in either world ? 

Those who have studied the raps (after all, the most inter- 
esting of all the phenomena) have found in them a certain 
family-likeness, and yet a certain individuality. These tele- 
graphic clicks on a table or wall — we can not counterfeit 
them. They do not sound at all like the snap of Dr. Dewey's 
toes. And they, too, have their specialities. Those heard in 



44 YEAR-BOOK OF SPIRITUALISM. 

the presence of Mrs. Fox Kane differ greatly from those 
heard in the presence of Mrs. Currier or Knox or Foster ; 
and the " communications " telegraphed through them, in 
the presence of different mediums, differ from each other as 
much as the personality of one medium differs from that 
of another. Will you trust these communications as the un- 
alloyed thoughts of spiritual beings ? 

Clairvoyance, is a phase of mediumship more difficult to 
study. I have talked with a great many clairvoyants, — some 
who were very ignorant, and a few who were eminent in 
science and literature. Those who were thoughtful enough 
to have given any attention to their physiological states agree 
substantially with the account given by Swedenborg. Notably, 
this is the case with an eminent New-England doctor of 
divinity, who speaks of the "tacit breathing" which accom- 
panies his seeing of visions in language almost the same as 
that of Swedenborg. I am to infer a family-likeness among 
the Clairvoyants. But how different the reports they bring 
from the world invisible to us ! I have talked with those who 
tell me they see spirits as clearly as they can see me, — see 
them from head to foot ; see them as such realities, they can 
hardly persuade themselves they are not persons of flesh and 
blood, till they look at their feet, and see them standing, not 
on the earth, but the air. I have talked with others, who tell 
me they see only a hand ; with others, who see only a bust ; 
and with others, who see only a face. A lady, well known 
for her philanthropic and literary labors, tells me that she 
sees heads, — only heads, — heads little and big, — and talks 
with them. Do you believe, that, in the spirit-world, men 
and women live in fragments ? — that one person is a limb ; 
another, a hand ; another, a head ? Will you take the revela- 
tion of the clairvoyant unquestioned, uncorrected ? As well 
might the astronomer try to build up his science on the astro- 
nomical observation of Burns : — 

" The rising moon began to glower 
The distant Cumnock hills out-owre : 
To count her horns wi' a' my power 

I set mysel ; 
But, whether she had three or four, 

I could na tell." 



YEAR-BOOK OF SPIRITUALISM. 45 

We know too well what clouded the vision of poor Burns ; 
and we know, or should know, that the veil of sense must 
cloud eveiv vision which mortals may have of the better 
world. 

We have seen, in the first part of our argument, that, as 
consciousness and will-force have no equivalent among the 
forces associated with matter, their connection with material 
bodies is incidental, and, therefore, that they must exist in 
forms independent of material organisms. 

In the second part of our argument, we have seen, that, 
when immaterial beings manifest themselves through organ- 
isms not their own, their thoughts must be tinged and clouded 
by the medium through which they pass. We have seen, 
that however the manifestations may come, whether in vis- 
ion, in telegraphic raps, or in works of art, they are blended 
with the personnel of the medium. The truth we have evolved 
must be obvious. To give these revelations from the unseen 
world any scientific value, we must, as in the revelations from 
material ivorlds through the astronomer, get the personal equa- 
tion of the medium, and correct the manifestation by it. 

In the present state of our knowledge, it is impossible to 
get the exact value of this equation. It is impossible to get 
all the factors, and, consequently, impossible to eliminate from 
any communication, with perfect accuracy, the forms of 
thought or expression which come of the medium. Some 
of the factors can be determined approximately. As the fac- 
tors in the personal equation of the astronomer involve the 
element of time, so the chief factors in the equation of the 
medium involve the quality of purity. 

So long as we live in these bodies of flesh, so long shall we 
remain, more or less, under the domain of passions and appe- 
tites born of the flesh. " I see another law in my members, 
warring against the law of my mind." No man is always and 
wholly victorious. Something of the animal lurks even in 
the saint. His highest and purest thought is not immaculate ; 
and if even he, the saint, were open to influx from the realm 
of spirits, his inspirations would have some stain of sensuous- 
ness ; I would not trust them implicitly. I would eliminate 
from them every thing sensuous, carnal, material: for spirit 



46 YEAR-BOOK OF SPIRITUALISM. 

is that which thinks, loves, aspires ; and its joys are not sensu- 
ous, not carnal, not material. This equation of error will 
vary with the personnel of every prophet, sensitive, seer, or 
medium. Go to a pure, delicate entranced woman. The 
inspirations which come through her may need but little cor- 
rection. Go to a man who is coarse and gross. The " raps " 
you hear in his presence attest his mediumship. If you have 
attended much to this subject, you would know him at once 
to be a medium by a peculiar expression of the eye. But he 
is gross. He will not talk five minutes without dropping a 
word of profanity or obscenity. The pipe is his companion. 
He sits enveloped in pipe-breath. His cheeks and limbs 
stand out with fatness ; and his fatness is all saturated with 
strong drink, and fumes of tobacco. A beautiful conduit is 
he between the unseen world and this ! What a great pity 
the spirits who obsessed the swine didn't speak ! What high 
and noble inspirations we have lost ! The spirit who obsesses 
this 4nan-animal does speak. Hear him. " Hello, old fellow ! 
How are you ? Tom Ploxley Jam. Was banged out of my 
body at Bull Run. Give us your hand, old fellow, and a 
cigar ! " I protest : this is an offense. I would correct it 
thus: All this from the animalism of the medium. There 
remains " Ploxley ; " and I am not quite sure of that. I be- 
believe that a spirit was there ; but I am not sure of his iden- 
tity. " Who are you ? " said a policeman to Sheridan when 
he pulled him drunk out of a gutter. " Wilberforce," said 
Sheridan. The controlling spirit may give the name of Wil- 
berforce or Webster, or any other ; and, unless you have all 
the factors in the intricate problem of mediumship, you can 
not find him out.* 

* The charge is often made, that Spiritualism re-affirms the sensuous Mohammedan 
heaven under the name of " Summer-Land." The revelations from mediums in general 
are unquestionably too materialistic and sensuous. Our Christian conceptions are no 
better. In our hymns and sermons, we image forth the better world under symbols 
which suggest even Wall Street. What has gold to do with heaven? And yet we have 
" golden crowns " and " golden harps," and we are to dwell in a city whose streets are 
paved with gold. The imagery of our most popular sabbath-school hymns is materialis- 
tic. Here is one, the most popular of all. What does it mean V 

" Shall we gather at the river 

Where bright angel-feet have trod, 
With its crystal tide for ever 

Flowing by the throne of God ? 
Yes, we'll gather at the river, — 
The beautiful, the beautiful river." 



YEAR-BOOK OF SPIRITUALISM. 47 

Prof. Phelps complains that Spiritualism is not science. 
No, not yet. But when a coming Tyndall or Grove shall 
explore the realm of spiritual forces as laboriously as the 
Tyndalls and Groves have explored the realm of mechanical 
forces ; and when a coming Helmboltz or Donders or Baxt 
shall manipulate the spirit-medium, go through him and 
through him, — brain and nerve, thought and passion, — weigh 
him, measure him, time him, and, by their refinements of 
method, deduce the law of mediumship, and formulate his 
"personal equation," — Spiritualism will be a science of 
transcendent value to the race. 



THE GREAT BATTLE. 

BY I. STAHL PATTERSON.* 

It began with the history of the earth, even before there 
was a sentient form to witness the war of forces ; it continued 
through the development of the entire scale of life, from the 
nomad up to man. The newer and more fitting forms invaded 
the domain of the older and less fitting forms ; tha weaker 
perished, the stronger survived. Universal war is a condition 
of the principle of natural selection. There could have been 
no progress without war ; nor was peace declared with the 
advent of man. Only greater complication was given to the 
strategy of the contending forces. 

As in the organic world there is conflict of the new forms 
with the old, so in history. As in mechanics there are forces 
used to overcome resistance, so in history. 

The great struggle in Europe, these hundreds of years, for 
the larger enjoyment of rights, is the effort of liberty to over- 
come the resistance of tyranny ; is the struggle of more fitting 
forms to take the place of those which are losing their fitness 
through the increasing intelligence of the people. The war 

* The author does not claim to believe in Spiritualism, but sympathizes with its 
liberalizing tendencies. 



48 YEAR-BOOK OF SPIRITUALISM. 

of Luther with Leo was a part of this movement. In our 
own day, a central point of interest is the conflict between 
the animus of science and the animus of dogma. In Ger- 
many, the Avar between the scientists and the evangelists is 
waged openly ; and nowhere else is the cultivation of science, 
in its higher departments, advancing with such rapidity. In 
the English-speaking coud tries, dogmatists pat scientists on 
the back, and scientists reciprocate the admiration of the dog- 
matists ; in consequence of all which, science does not move 
forward with such bold and conquering pace as in Germany. 
There are good indications, however, in England. Huxley, 
Tyndall, and their co-laborers, give unmistakable signs of a 
manly effort to shake off the incubus. Science can not ad- 
vance with freedom into its higher departments until the 
theological clog is thrown off ; and we bid God speed to the 
brave men who are openl} r at work for " a consummation " so 
" devoutly to be wished." 

Tlje systematic resistance to change is no trivial or epheme- 
ral thing : it is inherent in the relation of forces ; and it only 
leaves one form to assume another. Prejudice does not lie on 
the surface merely: it strikes its roots down, and fixes them 
in some of the best elements of the human character. It is 
not merely the result of an individual's education : it may 
have been bred in the very bone for generations, and born 
with the individual as inevitably as the plainest feature of his 
face. Prejudice may be organic. 

A striking fact of hereditary descent is, that a physical fea- 
ture may lie dormant for a generation or more, and then crop 
out unexpectedly. It is just so with a peculiar bent of mind. 
This may be called moral atavism, as the other is physiologi- 
cal. Evangelism may be born in a family where it has been 
apparently dead for a generation. Hence one cause of the 
tenacity of prejudice, and of religious re-actions which coun- 
tries like France and Germany have experienced. Hence, 
too, a cause of that singular contradiction of mind, so often 
observed, — of thorough scientific discipline in every thing that 
relates to physical inquiry in juxtaposition with the blindest 
prejudice in whatever relates to dogma. It is common for 
the old inherited notion or feeling to subsist in the same mind 



YEATl-BOOK OF SPIRITUALISM. 49 

along with the newly-acquired idea, though the two may be 
utterly incompatible. There is a sort of double mentality, 
the distinct parts acting as if they never came together to 
compare notes. 

What should we learn from all this ? 1. To be very pa- 
tient with what appears to be logical inconsistency : it is not 
voluntary ; it is not merely superficial ; it may be constitu- 
tional. He is not wholly a philosopher who suffers himself 
to become impatient with people for not falling into his way 
of thinking, however plain it may seem to him. 2. The impor- 
tance of strengthening the work of scientific instruction. The 
old theological method of thinking, having become inwrought 
into the very texture of the mental constitution from imme- 
morial habit, can only be eliminated by steady and persistent 
discipline in the methods of science from generation to gener- 
ation. It is an immense work, requiring every possible re- 
source for its consummation. 3. The urgent need of begin- 
ning with the young. The Catholics understand this ; the 
Protestants understand it : hence the zeal with which they 
support their sectarian and sabbath schools. What is being 
done, on the other hand, to counteract this baleful influence ? 
The more liberal Unitarians, Universalists, and Spiritualists 
have their Sunday schools and lyceums, in which good work 
is being done ; but this is only a drop in the bucket. The 
sectarian institutions absorb the children even of the liberal. 
In almost every intelligent neighborhood, there are many who 
support no organization, or system of faith, and whose sym- 
pathies are with liberal thought, but who lift not a hand, 
and spend not a penny, to promote rational Sunday education 
for the young. Organization, a little capital, and earnest 
labor, are the urgent requirements of this work. The cry 
comes up from the young generation for help, for the culture 
which the ever-renewing conditions of life demand ; and only 
too little help comes. 

An old issue of the great battle was between uniform law 
and special providence. Spiritualists may have to guard 
against infusing the old spirit into the new education. If the 
spirits may play on the keys of causation, and, by some super- 
nal power, make the laws of Nature subserve the whims, de- 



50 YEAR-BOOK OF SPIRITUALISM. 

sires, invocations, or faiths of those on whose side the spirits 
are, we have special providence still, though the manner of it 
may be changed. Belief in spirit-intercourse does not neces- 
sarily lead to this ; but there is liability with many to fall 
into the delusion, that spirits are next to omnipotent, simply 
because they are beings of mystery. Only the very small child 
cries to play with the moon, thinking its wonderful elders 
capable of complying with its wishes ; and, if we get a notion 
that spirits may control the natural laws in some superhuman 
manner for our especial benefit, we are remanded back to 
primitive babyhood. This is a habit of mind which it is the 
business of a better education to eradicate. 

The forces pitted against each other in the great battle are 
as unlike as possible. On the one side are hereditary preju- 
dice, combined capital, positions of honor, good pay, organized 
and interested resistance ; on the other side, evolving truth and 
progress in the conditions of life, poor pay and posthumous 
honors, little organization, and little concert of action. Yet 
the battle-forces on this side are gaining ground little by lit- 
tle ; that is inevitable : but with more zeal, and concert of ac- 
tion, with better discipline in our army, we should achieve 
greater results for liberalism. 



SPIRIT-ART. 



BY EMMA HARDINGE. 



One of the most remarkable phases of spiritual influence 
upon mortals is exhibited in the strange, and often incompre- 
hensible, drawings which are produced through media, with- 
out (as they allege) any design or volition of their own. 
When the influence to draw takes the form of floral groups, 
landscapes, figures, or the still more significant shape of spirit- 
portraits, it is not difficult to appreciate the work that is ac- 
complished. Geological charts of rare exactitude have thus 
been produced through unlearned media, proving the amount 



YEAR-BOOK OF SPIRITUALISM. 51 

of invisible intelligence that was directing the performance. 
The likenesses of deceased persons sketched through the 
hands of total strangers are amongst the most conclusive 
evidences that the controlling intelligence must have found 
the originals in the spheres of immortality. The flowers and 
landscapes executed in this way, although, as it is affirmed 
by the sneering critic, often deficient in the conventionalities 
of ordinary routine art, are nevertheless, in most instances, 
interwrought with a delicacy, precision, and correctness of 
outline, which prove their supramundane origin. Circles 
have been drawn, and exquisite lines and figures dashed 
off, with a single stroke of the pencil, which would have 
required the most careful adjustment of measuring-instru- 
ments to perform by an uninspired artist. It is not uncom- 
mon for some of those artistic media to execute their work 
with eyes so closely bandaged as to render the hypothesis of 
the medium-agency in the production of the drawing wholly 
untenable. In the cases of Messrs. George Wolcutt of 
Columbus, O., and the late Mr. Rogers of the same city, — 
both spirit-artists, — the experiment was frequently tried 
of cutting a hole through a screen or partition, putting the 
arm of the medium through the aperture in such a position 
as to come in contact with a prepared canvas, palette, 
brushes, and paints, &c. ; when portraits of exquisite finish, 
and correct semblance to some deceased person, would be 
produced. Setting aside any especially abnormal methods 
for the production of spirit-pictures, as works of art they are 
so essentially different from every other description of draw- 
ing or painting, that they at once disclose the supramundane 
idea that is incarnated in their design. No spirit-pictures 
seem to bear a more remarkable stamp of this supramundane 
origin than the drawings of Mr. Cranstoun Laurie of 
Washington. The whole of Mr. Laurie'^ highly-gifted 
family display medium is tic powers in the direction of spirit- 
art ; and the immense maps or charts, so to speak, of floral 
luxuriance, executed under control by Mrs. Laurie, have, for 
years, excited the admiration and astonishment of all behold- 
ers. Still they represent flowers, fruits, and other objects, 
which, despite their singular groupings, and the wonderfully- 



52 YEAR-BOOK OF SPIRITUALISM. 

abnormal character of their execution, might be the work of 
some highly-gifted artist endowed with an erratic and exuber- 
ant fancy. But the drawings of Mr. Laurie can not possibly 
be the suggestion of any merely human ideality. They consist 
of groups of figures, large, small, perfect, and broken, made 
up from the vegetable, animal, and human kingdoms, frag- 
ments or entire forms of which are massed together in the 
most singular .and heterogeneous variety and abundance. 

There are now before the writer two groups of these mar- 
velous "vestiges," — the one in the shape of a drinking-cup ; 
the other, of a huge formless mass, whose irregular outline 
and indefinite proportion seem to belong to no known element 
or object, and yet might represent a fantastic picture daguerre- 
otyped upon the atmosphere. The surface of these drawings 
consists of groups, in which there is the figure of a lady 
unveiling a demi-human statue ; a pig playing on a musi- 
cal instrument ; a small man scooping out the flesh from the 
arm of a half-defined huge figure, of which the little being 
seems to be an atom. Heads of children and grown people 
appear in all varieties of position, — some imperfect ; others 
finely outwrought, and very beautiful. Heads, horns, hoofs 
(large and small) of different animals are interspersed with 
musical instruments, plants, trees, broken furniture, pieces of 
machinery, ships, barrels, fishes, birds, and beasts. 

In these two drawing salone are hundreds of figures, and 
scores of various objects. Although they are all massed 
together most inartificially, there are, occasionally, evidences of 
design such as would suggest that the picture is a consecutive 
whole, and intended to represent some particular scene or 
history. Generally speaking, however, Mr. Laurie's pictures 
are a marvelous, incongruous, and incomprehensible mass of 
objects, the proximity or relation of which with each other 
would tax the ideality of the most fertile brain to discover. 
Mr. Laurie has, for nearly forty years, been an honored vete- 
ran employee in the postal department at Washington ; hence 
he is often called upon to inscribe names, titles, and dates in 
the books which are essential to his calling. 

It is a noticeable fact, that, whilst the beautifully-imagina- 
tive way in which he designs letters and figures for this 



YEAR-BOOK OF SPIRITUALISM. 53 

purpose present only the appearance of highly-elaborate 
penmanship, a close scrutiny Avill reveal the fact, that every 
curve and line is full of the same marvelous and often 
grotesque little images as the drawings described above. A 
visiting-card, a direction, whatever is inscribed by the hand 
of this ever-fertile medium, contains the same evidences of 
unceasing control of a similar character. For many years past, 
Mr. Laurie has almost involuntarily jdelded his hand to this 
perpetual tide of influence, without the satisfaction of learn- 
ing what occult meaning, if any, was hidden away under these . 
strange hieroglyphics. 

A promise has frequently been made, that, in due time, a 
medium should visit Washington, through whom a complete 
explanation should be afforded. How far this promise has 
been redeemed the reader may judge in the communication 
which follows. Suffice it to say, on the recent visit of the 
writer to Washington in her capacity of spiritual lecturer, 
Mr. and Mrs. Laurie generously presented her with several 
interesting specimens of their mediumistic work ; shortly 
after which the writer was controlled by an irresistible in- 
fluence to pen the subjoined communication, and present it 
to Mr. Laurie, who at once indorsed it as a complete and 
satisfactory explanation, to his mind, of the mysterious dia- 
grams that he had for years been the medium of automati- 
cally executing. 



COMMUNICATION 

Given through Mrs. Emma Hardinge, at Washington, D.C., February, 1870. 
THE SPIRIT-DRAWINGS OF MR. C. LAURIE. 



/ 



" 



There are four distinct kingdoms in creation; namely, mineral, v 
vegetable, animal, and human. Each of these includes two states ; 
namely, the inorganic and the organic. Every atom of matter is per- 
meated by the restless principle of life, which exhibits itself in the 
force of motion. By the unceasing action of life, inorganic matter 
struggles forward into organized forms ; and these, through the prin- 
ciple of growth, decay, and death, liberate the life-essences which 
have been shaped into forms by the mold of matter. The atoms 
disintegrate, and are taken up again in other organisms. The liv- 
ing, essential forms remain imperishable, entities in the spirit-world ; 



54 YEAR-BOOK OF SPIRITUALISM. 

but the aura which they give off enters into the composition of high- 
er material, impressing them with the image of its previous exist- 
ence. 

Thus, though the gems, crystals, &c, of the mineral world, as ma- 
terial forms, perish, their life-essences remain entities of the spirit- 
world ; and their images are impressed in the next highest stage of 
being, — namely, the vegetable world. The seeds, stems, blossoms, and 
fruitage of the vegetable world, shed their atoms ; their life-essences 
remaining for ever in the invisible realm of spiritual forms, whilst 
their images and aura enter into the composition of the animal 
kingdom : this again impresses its aura into the human family, and 
its image upon the human forms. Every grade of human life re- 
flects an image which- impresses every other grade above itself; and 
thus upon the highest forms of humanity, both in spiritual and ma- 
terial life, the images or types of all that ever has been in the lower 
kingdoms may be found. 

One phase of spirit-art is to draw representations of forms, together 
with all the images which have been impressed upon their atoms 
during the various ascending grades of progression through which 
they have passed. Every object and every element teems with these 
images, — some in full organic development, some in their rudimental 
or embryotic state only. The atmospheres, both of the spiritual and 
natural worlds, abound with clusters of images grouped together in 
heterogeneous masses, just as their impress was given off. Some- 
times fragments of the four various kingdoms are fused together, 
broken and rent in the process of transition through which life is 
passing. Cups, vases, domestic implements and instruments, plants, 
animals, and organic remains, — all teem with the images which the 
atoms that compose them have received and stereotyped ; and, to the 
eye of certain spirits, these multitudinous images become plainly 
visible, forming a vast hieroglyph ical record, of which spirit-artists 
make diagrams and pictures for the instruction of other spirits. 

Sometimes they represent the teeming imagery of earthly things 
and scenes, and sometimes the more mystic, inner, elemental nature 
of spiritual existences. The phase of art which is engaged in the 
draughting of these diagrams is but one out of the many tens of thou- 
sands that employ the artistic mind of the spheres. 

Sometimes artists of this character find kindred spirits amongst 
earth's inhabitants ; and, when the mortal subject combines with his 
task mediumistic endowments, the spirit-artist delights to employ 
his pencil for the elaboration of his own peculiar ideas. Such a 
medium is Mr. Cranstoun Laurie ; such a controlling mind is " AU- 
ston," an artist of the spheres, who dictates their writing, and hereby 
desires to express his gratitude to his willing earth-friend for the 
many opportunities he has afforded him of representing these spirit- 
ual diagrams. 

The brief and most imperfect explanation tendered above applies 



YEAR-BOOK OF SPIRITUALISM. 55 

even to the formation of letters, lines, circles, &c. The pencil and 
its woody fiber, the metal of the pen, the fluid of the ink, — all are 
reservoirs of life-images which have been impressed on the atoms 
that compose them, and, under the afflatus of Spiritual influence, are 
represented by the medium as they are perceived by the spirit. 

As the advanced minds of the spheres understand and can appre- 
ciate these eternal hieroglyphics of the past, so, in future generations, 
will earth's people become familiar with them ; and then all that re- 
mains of Cranstoun Laurie's works will be reverently gathered up, 
preserved as the prophetic foregleams of the coming day of Spiritual 
unfoldment, and become to future ages the testamentary evidence 
that nothing in art or nature is lost, or performed in vain. 

Allston. 



A SONG AND A TRUTH. 

BY AUGUSTA COOPER BRISTOL. 

A song grew out of my unfolding soul, — 

A miracle of sweetness and of strength. 

It held the rhythm of the universe ! 

I sang it to the never-failing stars ; 

I murmured it in leafy solitudes ; 

I woke the thunders of the caverned hills 

With its completeness. All elate with joy, 

And glad to generosity, I placed 

My perfect song into the lips of men ; 

And lo ! instead of harmony, I heard 

The wild notes of confusion, the harsh tones 

Of discord and disorder, the fierce swell 

And dissonance of Passion's hateful voice. 

A sacred truth was born within my soul : 

Divinely fed, it was the life of life, 

And made my earthly state a paradise. 

Out of my heaven into the worldly hell 

I dropped that pure white truth ; and it became 

The father of all license, — the foul sire 

Of lust, with all its heritage of lies ! 

And was my perfect song for ever lost ? 
Can death or change annihilate a truth ? 

I can not grieve or doubt ; for I have seen 
By spirit-vision waiting angels bend 
Above the seeming ruin I have wrought, 
Their faces glorious with the smile of faith. 



56 



YEAR-BOOK OF SPIRITUALISM. 



PARALLELISM OF CHRISTIANITY AND SPIRIT- 
UALISM, SHOWN IN CONTEMPORARY 
ACCUSATIONS. 



BY WILLIAM HOWITT. 



" Spiritualism," say the soi- 
disant wise of to-day, " is a delu- 
sion, an hallucination, a humbug." 



" Spiritualism," say they,, " is a 
trivial, low, and contemptible ab- 
surdity ; tli at it is not likely that 
spirits will leave their heaven to 
rap on tables, or lift them into the 
air.' f 

" Spiritualism," say the Rev. 
Naugle and a host of the old re- 
ligious stereotypes, " is of the 
Devil." 



" Spiritualism," say to-day's 
preachers and teachers, "is wholly 
unnecessary. Christianity was 
attested by miracles; and they 
suffice for all time." 

" Spiritualism," say those of 
our contemporaries who think it 
no blasphemy to charge God with 
roasting countless millions of his 
children in unextinguishable fire 
and brimstone for innumerable 
age, "is blasphemous. It aban- 
dons God," they say, " to worship 
angels, to hold communion with 



" Christianity," said the 
equally wise people of its time, 
" is a delusion." They denounced 
its founder as a deceiver. ",We 
remember that deceiver" (Matt, 
xxvii. 63). 

Christianity had the same ver- 
dict from the Jews. It was "to 
the Jews a stumbling-block, and 
to the Greeks foolishness." 



Christianity was declared, by 
the Naugles of the time of its 
advent, also of the Devil. They 
said to Christ, " Thou hast a 
devil." " Thou dost thy mira- 
cles by the power of Beelzebub, 
the prince of the devils " (Matt, 
xii. 24). 

" Christianity," said the Jews, 
" is totally unnecessary. We 
have Moses and the prophets." 



Christianity was by the Jews 
declared blasphemous. Its found- 
er was charged with blasphemy 
by the highest clerical authority 
of Judaea, — the high priest : " He 
hath spoken blasphemy : ye have 
heard his blasphemy" (Matt. 
xxvi. 65). On various occasions, 
the Jews took up stones to stone 



YEAR-BOOK OF SPIRITUALISM. 



57 



lower spirits than himself : " which 
latter thing, we say, they must 
do, if there be " 
spirits " and 
saints." 



ministering 



" communion of 



Spiritualism divides families, 
creating conflicts of opinions, and 
setting, in many cases, the father, 
mother, sons, daughters, hus- 
bands, wives, against each other; 
therefore, according to the reason- 
ing of opponents, showing that 
it is evil. 



Christ, because, they said, he 
spoke blasphemy (John viii. 59). 
" Christianity," said the pagans, 
" was blasphemy against the gods. 
It abandoned the worship of the 
Divinity to worship a man." 

"Think not I come," said 
Christ, "to send peace on the earth. 
From henceforth there shall be 
five in one house divided, — three 



against 



two, and two 



against 



three, — the father against the 
son, the son against the father ; 
the mother against the daughter, 
the daughter against the mother," 
&c. Is the religion of Christ 
therefore evil ? 



" If Spiritualism were true and 
divine," say our contemporaries, 
"it would not come to us in so mis- 
erable a shape as table-rappings, 
showing of hands and faces, &c. 
Therefore," say our learned men, 
" Spiritualism is a base and grovel- 
ing superstition." 



Spiritualism is caricatured by 
the English press as "a belief en- 
tertainable only by fools." 

" Spiritualists," say our contem- 
poraries, " are mad, and fill the 
mad - houses with patients ; " 
though this assertion has been 
refuted on statistical evidence, 
over and over. 



" If God," said the Roman phi- 
losophers, "intended to reveal him- 
self to man, he would not come as 
a baby in a cow-shed, or as a car- 
penter's boy ; but he would come 
in his own divine majesty, and 
convince everybody. Would the in- 
finite God," they ask, "allow him- 
self to be insulted and killed by the 
creations of his own hands ?" The 
great historian, Tacitus, said that 
Christianity was a vile and per- 
nicious superstition. Is Christi- 
anity therefore, we ask, contemp- 
tible or untrue ? Is it a base and 
groveling superstition ? 

Christ was caricatured in an- 
cient Rome as a man with an ass's 
head crucified. 

The kinsmen of Christ came 
to take him away ; for they said, 
" He is beside himself, or mad " 
(Mark iii. 21). " Paul, thou art 
beside thyself," said Festus : 
" much learning doth make thee 
mad." 



58 



YEAR-BOOK OF SPIRITUALISM. 



" Spiritualists," according to 
many, "set forth strange spirits, 
and babble much nonsense about 
them." 



" Spiritualism teaches nothing 
new," we are told, as a very fine 
argument against it. Spiritualism 
is the Nazareth of our modern 
scribes and Pharisees. 



" Spiritualists," say our worn- 
out theologians, " are attempting 
to overturn all the established 
doctrines, beliefs, and institutions 
of the churches ; amongst others, 
the blessed doctrine of eternal 
damnation." 

Spiritualism comes with signs 
and wonders, after a protestant 
period of repudiation of such 
things of upwards of two hun- 
dred years. 



" What will this babbler say ? " 
asked the learned Epicureans in 
Athens on the arrival of St. 
Paul ; and added to him, " Thou 
seemest a setter-forth of strange 
gods." 

" What good can come out of 
Nazareth?" asked the Jews when 
Christianity first astonished their 
ears. It taught them nothing 
new, they said: "We have Moses 
and the prophets." 

"They who have turned the 
world upside down," said the 
Jews of Thessalonica, " are come 
hither also " (Acts xvii. 6). 



Christianity came with signs 
and wonders after they had ceased 
two hundred years amongst the 
Jews. 



Spiritualism, in spite of the Christianity was persecuted on 
boasted civilization of the nine- all sides. Its leaders and teach- 
teenth century, has been perse- ers were imprisoned, stoned, and 
cuted on all sides ; has been de- put to death, 
nounced as blasphemous and 
damnable as Christianity by the 
Jews. It is true, none of its ad- 
vocates have been put to death ; 
but their murder has been repeat- 
edly attempted. The Fox sisters 
in America were menaced with 
assassination ; and a band of men, 
chiefly Irish, took an oath to kill 
them, as the Jews did in the case 
of St. Paul. The livelihood of 
Mrs. Fish, one of the Foxes, by 
teaching, was quite destroyed. 

In this country, the professors 
of no - miracle Christianity not 



YEAR-BOOK OF SPIRITUALISM. 



69 



only destroyed the cabinet, and 
stole the property, of the Daven- 
ports twice, but, in Liverpool, pur- 
sued them through the streets 
with yells and stones ; flung one 
of them down on the steps of the 
inn, and would have killed him 
but for a timely rescue. 

Short of killing, every kind of 
persecution has been practiced 
against Spiritualists, — killing of 
their characters, belying, ma- 
ligning, and insulting them by 
every species of opprobrious epi- 
thets. Justice has been denied 
them by the whole press, which 
in England will retail any foolish 
or lying story against them, but 
will not allow a word in defense. 

Nicodemus still, for fear of the 
same sort of people, comes to 
Spiritualism by night. Tens of 
thousands at this time conceal 
their sentiments for fear of the 
consequences of their avowal in 
one shape or another. Either Mrs. 
Grundy or some pious bigot holds 
them in terrorem ; their liveli- 
hood, if not their lives, their 
standing in society, being at their 
mercy, if the truth were known. 
And this in a country where pro- 
fessed religion says, "Judge not, 
lest ye be judged." 

Notwithstanding ail this, Spir- Christianity flourished in its 
itualism flourishes ; as day. 



Nicodemus, for fear of the 
Jews, came to Christ by night. 



Having drawn this parallel, we may safely draw the con- 
clusion, that as the fortunes of Spiritualism and Christianity 
have been so remarkably similar, so their natures must have 
alike the principle of perpetuity in them ; that the friends 
of Spiritualism may dismiss all fears of its growth, and its 
enemies all hopes of its destruction. This will save every 



60 YEAR-BOOK OF SPIRITUALISM. 

trouble to both parties. Where opposition is evidently use- 
less, it is wisdom to abandon it. No one likes to be too con- 
spicuous on the losing side. Spiritualism, now having reached 
its millions of adherents, is beyond the influence of opponents ; 
and they had better turn their attacks on something more 
within the reach of their power. 



REVIEW OF RECENT PROGRESS. 

Progress is an accelerating force. The savage, from gene- 
ration to generation, reinains without perceptible change. 
With few ideas, there is torpidity of mind; and these few 
gather but slowly others around them. As the horizon en- 
larges, the power accumulates. In the hour of dawn, the light 
grows imperceptibly ; but, when the sun nears the horizon, it 
rapidly increases, and bursts on the wondering world in a 
flood of brilliancy. Philosophers have plodded from one thou- 
sand years to another by slow and painful steps. The achieve- 
ments of all have been garnered ; and each succeeding thinker 
has taken up the subject where his predecessor left off, — as 
though one man had lived through all past ages, and came up 
to the present time with their complete wisdom, but retaining 
youthful vigor, and elasticity of thought. 

We are led to these reflections by a review of what has been 
accomplished in the last six years ; we may say, in the last 
three ; for nearly all the great conquests of which we shall 
speak have been made in that period. It would not be diffi- 
cult to point out an interval of five hundred years in the past, 
during which less has been accomplished than in these last two. 
This may appear a vain boast ; but a cursory view of the facts 
proves it, not a boast, but an impartial statement of the truth. 
So vast is the present field of labor, so diversified mechanical 
pursuits, and ramified the branches of science, in all of which 
ardent students are pressing forward, that it is difficult to 
give in a brief article a view of the field, or even to catalogue 
their inventions and discoveries. 



YEAR-BOOK OF SPIRITUALISM. 61 

The vaunted Pyramids and every other herculean effort of 
the ancients have been eclipsed by the unequaled engineering of 
to-day. The passage of the Alps by Hannibal was one of the 
wonders of classical times : the tunnel through them is almost 
completed. No labor seems impossible. Even with Ameri- 
cans, who usually look to the easiest method of meeting their 
ends, boring mountains has become almost a mania. The 
Housatonic rivals the Alpine excavation. 

One unbroken railway spans the continent, from the Atlan- 
tic to the Pacific ; and another is projected, and will soon be 
completed. Like iron shuttles, locomotives ply between New 
York and the Golden Gate ; coursing over the interminable 
prairies, and scaling the rugged hights of the Rocky Moun- 
tains and the sunny Sierras. There they are met by ocean- 
steamers, connecting direct for China and the island-world of 
the Pacific. Tickets are sold for pleasure-trips around the 
world. 

The past year has witnessed the completion of that gigantic 
effort of engineering, the Suez Canal, to which the works of 
ancient days become the play of children. The necessities of 
commerce will compel the opening of a similar work across 
the Isthmus of Panama, of greater magnitude, but of vital im- 
portance in preserving the solidarity of the American Repub- 
lic and the friendly relations of the world. 

The Victoria Bridge and the Niagara Suspension belong to 
the last few years. That across the Mississippi, and the mag- 
nificent Chicago Tunnel, belong to the last three. 

The proposed tunnel under the English Channel, connecting 
England and France, will probably not be undertaken, simply 
because the cost is too great to make the enterprise pay. It is 
not doubted that engineering talent is fully equal to the her- 
culean labor ; and that the project is seriously proposed, and 
not executed for the reason of its unprofitableness, rather 
than impossibility, is a characteristic of the times. 

Cables stretch under the ocean, connecting the great cen- 
ters of intelligence. We have witnessed the greatest triumph 
in this direction, — the spanning of the Atlantic ; and to such 
perfection has telegraphing been brought, that with a battery 
formed from a lady's thimble, or even a gun-cap, signals can 



02 YEAR-BOOK OF SPIRITUALISM. 

be sent across the Atlantic, and returned. The heart swelled 
with a' conscious pride in the power of human intellect when 
it learned that the cable, like a great thought-nerve, bound the 
Old World to the New. Uncoiled from the great ship into the 
sea, it gave no response, except as the electric currents of 
the earth acted on it ; and the operator at the shore-end, watch- 
ing anxiously the delicate needle, read only the incoherent, 
the wild, insane mutterings of the storm-lashed deep. Sudden- 
ly mind flashed, through the uncoiled wire. The watcher read 
from the now inspired needle, " Canning to Glass." The 
cable had found a" safe home on the floor of the ocean ; and the 
two worlds were talking together. 

In the arts, steel made by the Bessemer process is fast tak- 
ing the place of iron. Stronger and more reliable in every 
way, it is destined to be employed in all machinery, and in 
almost every place where iron is now used. A steel rail will 
wear out thirty iron ones. In ship -building, in plating their 
hulks and internal parts, steel is supplanting iron, adding to 
the strength and safety of the vessels. In iron-clad war-ves- 
sels, structures originated and perfected during our late war, 
steel is the only material which renders them invulnerable. If 
the art of defense has made good advance, that of destruction 
has kept pace ; and it would seem that the perfection of can- 
non and of small-arms has been reached, at least until a new 
system has been adopted. The case-hardened cast and steel 
bolts, the shells, and ingeniously-constructed balls, are very 
near perfection in their direction. 

Nitro-glycerine has been introduced as the most economical 
blasting-material. From its intense explosive power, and the 
ease with which it is evoked, accidents have not been rare ; 
but, now that it is better understood, it has become of inval- 
uable service. 

The refinement of petroleum, and the employment of its 
waste products in the arts, especially as coloring-material, has 
been greatly perfected. The true nature of oxygen, on which 
life itself depends, has been revealed; and its active form as 
ozone has become a disinfectant, and, in skillful hands, is almost 
a perfect safety against contagious diseases. 

The vast generalization of Darwin, on the origin of species, 



YEAR-BOOK OF SPIRITUALISM. G3 

lias gathered a host of facts around it, and, notwithstanding 
the childish attacks of Agassiz and others, has become the 
received doctrine of all the great thinkers of the day. Living 
beings are reduced to first elements, — the cell, which in the 
blade of grass, the lion, or man, is alike. All living structures 
are built out of cells. The idea that species, genera, and 
families have limits, has become obsolete. The practical idea 
of a chain of beings, from the sponge to man, is the cardi- 
nal doctrine of natural history. Physiology has made won- 
derful progress by means of the microscope and chemistry. 

The doctrine of the conservation and correlation of force 
is unhesitatingly received. Matter is eternal ; force is eternal. 

Light, heat, magnetism, electricity, are varying forms of 
motion, mutually convertible into each other and into motion. 
Heat, by means of the engine, is converted into mechanical 
power. By using the power so obtained, in a proper manner, 
we can reproduce the expended heat. The light of the sun is 
converted into mechanical power. Such is the beautiful theory. 
In France, the problem of converting motion into light has 
been solved ; and, by means of revolving magnets, a light five 
times brighter than the noonday sun has been obtained. 
Photographers are now using this light as more manageable 
than sunlight. In ten years' time, the perpetual electric light- 
machine will be in every house ; and all the attention it will 
require will be the winding it up like a clock, to yield the light 
of noonday. It will take the place of all other artificial light, 
.and modify that of all other heating apparatus. 

Wonderful results have flowed from the researches of 
KirchhofT, Bnnsen, and Draper, into the physical constitution 
of light, whereby the elemental composition of the stars and 
worlds of space has been determined. 

The great obstacle to aerial navigation is the want of a 
strong propelling power without the immense weight of the 
steam-engine. As now constituted, even in its most perfect 
form, it does not save one-half the heat employed : it has 
been estimated that it wastes all but five per cent. What 
would be its capacity if it saved all ? If this result can be 
secured, or an electro-motor invented condensing great power 
into small space and weight, aerial navigation becomes at 



64 YEAR-BOOK OF SPIRITUALISM. 

once possible ; and voyages can be made in time proportional 
to the less resistance offered by the air than water. 

In every department of the arts there is perfection of pro- 
cess, and a steady movement to substitute machinery for 
human labor ; thereby allowing more and more time for mental 
improvement by obviating the necessity for physical toil. 

Socially and politically, the years betoken great events. 
America has witnessed the final extinction of slavery, and the 
recognition of the rights of man as superior to color, caste, 
or condition. For the first time, she is free. The question 
that now darkens her political horizon is the exact status the 
negro is to take in the future ; for he is still a child, and must 
be guarded by the government wisely and well. A still 
greater question is the Chinese position as an alien or citizen, 
which must soon be met. Another is, Shall the negro and 
the foreigner vote, and our wives, mothers, and daughters be 
denied? The feudal notion, born of brute-force, that the hus- 
band, is the ruler of the wife, is fast disappearing; and the 
next decade is to witness the entire people, regardless of color, 
sex, or condition, at the polls, basing their vote simply on their 
rights as human beings. 

In Europe, the Czar has broken the chains of serfdom ; 
Italy has become free ; and Turkish barbarism is about to be 
rolled back on Asia. The opening of the great Pacific trade 
will powerfully affect the dormant peoples of that dreaming 
continent, and may yield unlooked-for results. 

Italy is free in having a tyrant of her own ; and Spain has, 
lost the opportunity forced on her of establishing a republican 
government. A king, undoubtedly, is better for Spain. 
There are a few who would know how to use freedom ; but the 
masses are so wedded to the old, — to the divinity of kings, 
and superstition of the priests, — that republicanism would 
doubtless prove an experiment terminating in ruin, on which 
kingly rule would become more firmly seated. 

The liberal spirit manifested in England is worthy of com- 
mendation ; and it is to be hoped liberalism will extend to the 
abolishment of all church laws whereby men are compelled 
to support a church teaching doctrines they consider false, and 
allow every one freedom to maintain his own. 



YEAR-BOOK OF SPIRITUALISM. C5 

We should be assured, after taking this review, that the 
" world moves," and be satisfied with our progress. If we 
are to go on at the same speed for the next thirty-two years, 
none but a visionary would dare dream the realities of the 
year 1900. 

The broader and deeper views we now entertain of human 
demands and human destiny, the grand breaking-up of the 
old by the wide dissemination of the new spiritual philosophy, 
are hopeful signs of the coming day. 



THE CHILDREN'S PROGRESSIVE LYCEUM. 



BY J. O. BARRETT. 



The spiritual movement, inaugurating a new religion, that 
gathers its good from all sources of revelation, like other re- 
formatory revolutions, involves an educative work, that wins 
the heart by the sweet persuasion of the beautiful, the musical, 
the artistic. Children are our social poetry ; they make the 
heaven we are aspiring for. They are the soul of the body 
politic, the descent of " the new Jerusalem from God." 

When Spiritualists, awakened to a moral sense of their 
perils, seriously comprehended the ecclesiastic slaveries in 
which they had been schooled, dashing from them the riven 
chains of church-dogmas, a deep sympathy, rising as true 
prayer to heaven, moved their hearts toward the imperiled 
children, pleading that they might escape those slaveries. 
Then was evoked a stern and positive demand for a new sys- 
tem of education. America, where Spiritualism first assumed 
practical form, was then under the cloud of war. Liberty 
was grappling at the throat of slavery. As oppression grew 
weaker, and the shout of victory in the right rose up to 
heaven just as it expired, the angels pressed nearer, and pic- 
tured on the brain of A. J. Davis the long-wished-for system, 
designed to build from the ruins a more fraternal and spiritu- 
al government. Calm amid the political storm, he ascended 



66 YEAR-BOOK OF SPIRITUALISM. 

elairvoyantly into the angel-spheres, and, under the leadership 
'of his faithful guides, visited the different associations and 
brotherhoods of that " Summer-Land." He found that these, 
in name and use, correspond with affections ; and that educa- 
tion there is natural and progressive, consisting of exercises 
of the most inspirational order. 

On the 25th of January, 1863, in Dodsworth Hall, New 
York, Mr. Davis addressed a body of thoughtful, construc- 
tive Spiritualists, delineating the system of education in 
the spirit-world, its magnificent extension, its adaptation to 
the needs of emancipated pilgrims from different planetary 
worlds, and his copy of the same. His plan was heartily in- 
dorsed ; and then and there a Children's Progressive Lyceum 
was organized for the first time in the history of our world. 
A brief extract from Mr. Davis's lecture will give the reader 
a better idea of this system : — 

"The plan is not original with me. It is an attempt to unfold 
and actualize on earth, partially at least, a progressive juvenile assem- 
blage like those in the Summer-Land, whither children are con- 
stantly going from earth, and where they are received into groups 
for improvement, growth, and graduation. In those heavenly socie- 
ties and spheres, the young grow and bloom in love as well as in 
wisdom, in affection as well as in true knowledge. 

"This Sunday meeting of the young may, .therefore, be appropri- 
ately styled ' The Children's Progressive Lyceum.' It is something 
truer and higher than what is ordinarily called a ( Sunday school.' 
It embraces within its plan the healthful development of the bodily 
functions, the conscientious exercise of the reasoning faculties, and 
the progressive unfolding of the social and divine affections, by har- 
monious and happy methods. 

"Here let me mention, that, in the Summer-Land, these ( groups ' 
are arranged, classified, and designated in accordance with the immor- 
tal laws of music. A group, at first, simply represents a note ; after- 
wards, when the members are more advanced, it represents an oc- 
tave ; and ultimately, when harmony is established, the whole assem- 
blage constitutes, so to say, a musical instrument of twelve octaves, 
instead of six and a half or seven, as we have here in the popular 
piano or church-organ. It is beyond the power of earthly language 
to describe the celestial melody, 'the fairy-like music,' of this hu- 
man musical instrument. Truly, by such a combination of angel- 
voices, the 'morning stars' may be taught to sing their part in the 
anthem of the spheres. 

" In these assemblages the children are always enthusiastic, niutu- 



YEAR-BOOK OF SPIRITUALISM. 67 

ally affectionate, and full of beautiful happiness. Those who never 
truly sung a note on earth soon learn to sing harmoniously, as well 
as to think intuitively and accurately. The little ones sing and 
think with as much spontaneous melody and healthful happiness as 
do birds in the forest-trees, or children in the glee and enjoyment of 
their common sports. 

u Music, therefore, is to be an invariable and prominent element of 
our terrestrial Progressive Lyceums. The plan is to unfold the groups 
into an 'harmonial choir' of the first magnitude and importance. 

"These groups of young people are representative of family cir- 
cles and progressive communities. They are planets and satellites ; 
and they also signify other bodies, and higher degrees of nature. 
For example: The first group is called ' Fountain Group;' next 
a 'Stream,' flowing from the fountain; then a ' River,' into 
which the stream widens; next a 'Lake;' then, from the lake, 
a 'Sea;' then onward into the 'Ocean;' now we safely gain 
the 'Shore;' next we joyously behold a 'Beacon' on the shore; 
then a 'Banner' of progress is waving in the free air. At this 
point we look above, and discover a new ' Star ' in the heavens ; 
then an aspiring 'Excelsior' spirit enters the heart; and lastly, 
having passed upward from the fountain, we begin to realize 
internally something of the ' Liberty' of the sons of wisdom, truth, 
and righteousness." 

These groups, also arranged for a second Lyceum, with 
equally significant names, have their representative colors, 
and other emblems, graduated according to age and qualifica- 
tion, presenting a most beautiful scene when in order. The 
exercises consist of marches with banners, lessons, questions 
and answers, invocations, silver-chain recitations, hymns, and 
songs. A systematic and well-conducted Lyceum is the most 
attractive thing in the world, always commanding the rapt 
attention of visitors, and exerting a most salutary influence 
upon all concerned. 

Within a year after this Lyceum was organized in New 
York, — though, at first, meeting a bitter opposition from the 
iconoclastic ranks, — others were established in different parts 
of the country, swelling in importance and popularity, until 
its claims were agitated in our conventions, which gave the 
movement a new impetus. Agreeably to the general demand, 
Mr. Davis issued a Manual for the guidance of the Lyceums, 
which has served a noble purpose in instituting order and sys- 



68 YEAR-BOOK OF SPIRITUALISM. 

tern. Under the auspices of the Religio-Philosophical Pub- 
lishing Association, a Lyceum Monthly was published, 
entitled u The Little Bouquet," devoted to the interests of 
the Lyceums ; afterwards changed to " The Lyceum Banner," 
a beautiful semi-monthly, published by Lou H. Kimball, 
Chicago, 111., and edited by Mrs. H. F. M. Brown. Having 
also the fostering care of Spiritualist societies, the Lyceums, 
as might be anticipated under such assistance, increased to 
hundreds East and West ; popular in every liberal commu- 
nity ; holding, in fact, the prerogative of influence in the 
Spiritual philosophy ; evincing a wonderful tenacity of life, 
even where the societies wilted ; and often assuming the re- 
sponsibility of supporting lectures. Thus the beautiful child 
has become the foster-parent of Spiritualism. 

The moral efficacy of a well-conducted Lyceum is immeas- 
urable. What the children here learn they do not have to 
unlearn afterwards ; for their lessons are naturally suggested, 
and appertain to the real welfare of humanity in its most sa- 
cred relations of life. Theology discarded, reason is the guid- 
ing light ; and love, the summer of unfoldment. The Lyceum 
is designed to cultivate the whole being, to lay the basis of 
character in the spiritual nature, rounded out in the physical 
and practical for the ends of a perfect harmony. The chil- 
dren are taught, not only in the laws of life, but in the appli- 
cation of these laws in usefulness, that they may be fit 
companions of angels, who guide them safely through earth's 
conflicts up to celestial victory. It is not too much to say of 
the Children's Progressive Lyceum, that under the tender 
care of heaven, whence it came, it is the heart's nursery of 
a world religion. 

All machinery, all methods of labor and culture, all govern- 
ments and institutions, are susceptible of improvement. In 
accordance with the laws of progress, supplying a general 
demand, a new manual, entitled " The Lyceum Guide," has 
just been published, fresh and vigorous in spirit, calculated 
not only to perpetuate this natural system of education, but 
to simplify it more and more as an agency of reform, as an 
inspiring incentive to continual progress, " after the patterns 
shown us in the mount." 

Glen Beulah, Wis., May, 1870. 



YEAR-BOOK OF SPIRITUALISM. 69 



THE LAW OF RE-INCARNATION.* 

BY ANNA BLACKWELL. 

Re -incarnation is a necessary consequence of the law of 
progress ; for, unless the spirits who have already lived upon 
the earth come back again, how can we explain the difference 
which exists between our present social state and that of the 
ao-es of barbarism ? If souls are created at the same time as 
the bodies they animate, those of the children born to-day 
must be just as new, just as primitive, as those of the people 
who lived thousands of years ago ; and moreover, as, in that 
case, they would be completely independent of each other, 
there can be no necessary connection or relation between 
them. Why, then, should the souls of those who are born 
to-day be more richly endowed by God than those of their 
predecessors ? How is it that they learn more easily ? that 
they have more refined instincts and gentler tendencies ? 
that they possess the intuition of certain things without hav- 
ing learned them ? We defy our opponents to escape from 
this dilemma, unless they assume that God creates souls of 
different qualities, according to the times and places in which 
they are born, — an assumption which is totally irreconcilable 
with the idea of the Sovereign Justice. If, on the contrary, 
we admit that the souls of the men and women of to-day 
have already lived in past ages ; that they were formerly bar- 
barous, like the periods in which they formerly lived ; that 
they bring back into each new earthly life the sum of the 
faculties they have acquired in those former lives ; that, con- 
sequently, the souls born into a state of civilization are not 
souls that have been created more perfect than those who 
were born into a state of barbarism, but are those same souls 
improved, through their own efforts, during the lapse of ages, 
— then we have the only acceptable explanation of the fact of 
human progress. ... If there be no re-incarnation, we can 

* The quotations are from Allan Kardec. 



70 YEAR-BOOK OF SPIRITUALISM. 

have but one corporeal existence ; and, if our present corpo- 
real life be our only one, the soul of each individual must 
have been created at the same time with his body ; unless, 
indeed, we assume the anteriority of the soul ; in which case 
we should have to inquire what was the state of the soul 
before its union with the body, and whether that state did 
not constitute an existence. There is no middle ground. 
Either the soul existed before its union with the body, or it 
did not exist. If it existed, what was its situation ? Was 
it possessed of self-consciousness ? If not, its state must have 
been nearly equivalent to non-existence. If possessed of 
individuality, it must have been either progressive or station- 
ary : in either case, what was its degree of advancement on 
uniting itself to its body ? Jf it be assumed, according to the 
general belief, that the soul is born into existence at the same 
time as its body, or that, previous to the birth of its body, 
it possesses only negative faculties, we have to propose the 
following questions : — 

1. Why do souls manifest so great a diversity of attributes 
independently of the ideas acquired by education ? 

2. Whence comes the extra-normal aptitude displayed by 
many children, while still very young, for certain arts and 
sciences, while others remain in a state of inferiority or medi- 
ocrity all their life ? 

3. Whence do certain individuals derive the innate or 
intuitive ideas that are lacking in others ? 

4. Whence do certain children derive the precocious in- 
stincts of vice or of virtue, the innate sentiments of dignity 
or of baseness, which often contrast so strikingly with the 
circumstances into which they are born ? 

5. How is it that some persons, independently of education, 
are more developed than others ? 

6. How is it, that, among the races that people the globe, 
some are savage, and others civilized ? If you took a Hot- 
tentot baby from its mother's breast, and brought it up in 
our most renowned schools, could you ever succeed in making 
it a Laplace or a Newton ? 

What is the philosophy or the theosophy that can solve these 
problems ? Either the souls of men are equal at their birth, 



YEAR-BOOK OF SPIRITUALISM. 71 

or they are unequal. If they are equal, why these diversities 
of aptitude ? Will it be said that these diversities depend on 
the corporeal organization of each child ? But such a doc- 
trine would be the most monstrous and the most immoral 
of hypotheses : for, in that case, man would be only a machine, 
the sport of matter ; he would not be responsible for his ac- 
tions, but would have the right to throw all the blame of his 
wrong-doing on the imperfections of his physical frame. If, 
on the other hand, souls are created unequal, God must have 
created them so ; but, in that case, why is it that this innate 
superiority is accorded to some, and denied to others ? And 
would such partiality be conformable with the justice of God, 
and the equal love he bears to all his creatures ? Admit, on 
the contrary, a succession of anterior existences, and every 
thing is explained. Men bring with them, at their birth in 
flesh, the amount of intuition they have previously acquired ; 
they are more or less advanced according to the number of 
existences they have already accomplished, according as they 
are nearer to or farther from the common starting-point ; 
exactly as, in a company made up of individuals of every age, 
each will have a degree of development in proportion with 
the number of years he has already lived, the succession of 
years being to the life of the body what the succession of 
existences is to the life of the soul. Bring together in the 
same place, at the same time, a thousand individuals of all 
ages, from the new-born babe to the patriarch of eighty. 
Suppose that a veil is thrown over the past, and that you, in 
your ignorance of that past, imagine them all to have been 
born on the same day. You would naturally wonder how it 
could be that some should be big, and others little ; that some 
should be withered, and others fresh ; that some should be 
learned, and others ignorant: but if the cloud which hid their 
past were dissipated, and you discovered that some had lived 
longer than others, all these differences* would be explained. 
God, in his justice, could not create souls more or less per- 
fect. But, granting the plurality of our corporeal existences, 
there is nothing, in the differences of quality which *we see 
around us, in any way inconsistent with the most rigorous 
equity ; for what we see around us is then perceived to have 



72 YEAR-BOOK OF SPIRITUALISM. 

its roots, not in the present, but in the past. Is this 
argument based on any preconceived system or gratuitous 
supposition ? No. We start from a fact that is patent and 
incontestable, — viz., the inequality of aptitudes, and of intel- 
lectual and moral development, — and we find this fact to be 
inexplicable by any of the theories in vogue ; while the expla- 
nation of this fact afforded by another theory is at once simple, 
natural, and logical. Is it reasonable to prefer a theory which 
does not explain this fact to one that does ? 

In regard to the sixth question, it will doubtless be re- 
plied, that the Hottentot is of an inferior race : in which case, 
we beg to inquire whether a Hottentot is, or is not, a man ? 
If he be not a man, why try to make him a Christian ? If he 
be a man, why has God deprived him and his race of the 
privileges accorded to the Caucasian race? The Spiritist 
philosophy is too broad to admit of there being several species 
of men : it recognizes only men whose spiritual portion is 
more or less backward, but who are all susceptible of the 
same'progress. Is not this view of humanity more conform- 
able with the justice of God? 

We have been considering the soul in its past and in its 
present : if we consider it in regard to the future, we find the 
same difficulties. 

1. If our future destiny is to be decided solely by our pres- 
ent existence, what will be, in the future, the respective 
positions of savage and of civilized men ? Will they be on 
the same level ? or will there be a difference in the sum of 
their eternal felicity ? 

2. Will the man who has diligently labored all his life to 
improve himself find himself in the same category with the 
man, who, not through his own fault, but because he has had 
neither the time nor the opportunity of improving himself, 
has remained at a lower point ? 

3. Can the man who has done wrong because the means 
of enlightenment have been denied him be justly punished 
for wrong-doing which has not been the result of his own 
will? 

4. We endeavor to enlighten, moralize, and civilize man- 
kind ; but, for one whom we are able to enlighten, there are 



YEAR-BOOK OF SPIRITUALISM. 73 

millions who die every year without the light having reached 
them. What is to be the fate of these ? Are they to be 
treated as reprobates ? and, if not, what have they done to 
deserve to be placed in the same category with those who 
have become enlightened and moralized? 

5. What is to be the fate of children who die before they 
have been able to do either good or evil ? If they are to be 
received among the elect, why should this favor be granted 
them without their having done any thing to deserve it ? 
and in virtue of what privilege are they exempted from un- 
dergoing the tribulations of the earthly life ? 

Which of the doctrines hitherto propounded can solve 
these problems ? But, if we admit the fact of our consecu- 
tive existences, all these problems are solved in conformity 
with the divine justice. What we are not able to do in one 
existence, we do in another. None are exempted from the 
action of the law of progress ; each is rewarded progressively, 
according to his deserts ; and no one is excluded from the 
eventual attainment of the highest felicity, no matter what 
may be the obstacles he has to encounter on the road. 

Many persons admit the plurality of our existences, but 
suppose that these existences are accomplished in different 
globes or spheres, in each of which the spirit lives only once. 
This doctrine would be admissible if all the inhabitants of the 
earth were exactly at the same intellectual and moral level ; 
for in that case, as they could only progress by going into 
another world, their re-incarnation upon our globe would be 
without utility ; and God does nothing uselessly. But, since 
we find upon our earth every degree of intelligence and of 
morality, — from the savagery akin to animality up to the 
highest degree of civilization, — it may well be asked why 
the savage should be compelled to seek in another sphere the 
degree of progress next above his own, when the conditions 
necessary to the attainment of that degree, and of all the 
successive degrees above him, exist here, ready to his hand ; 
and why the most advanced member of the humanity of 
this globe may not have accomplished the earlier degrees of 
his education here, since the analogues of those degrees are 
found here at the present day, and since examples of all the 



74 YEAR-BOOK OF SPIRITUALISM. 

various degrees of development are furnished, not only by 
the different races of the humanity of our globe, but by 
different individuals of the same race, the same nation, and 
the same family. The various conditions of life in our 
planet offering a vast field for progress, there would be no 
more advantage in a spirit's changing its planetary abode at 
each stage of its education than there would be in a school- 
boy's changing his school each time he has to go up into a 
higher class : and, so far from such changes of residence 
being beneficial to the spirit, they would be a hinderance to 
its advancement ; for it would thus be deprived of the bene- 
fit of the example offered to it by the presence of those who 
are superior to itself, and of the possibility of making the 
reparation for its former wrong-doing in the scene of that 
wrong-doing, and to those whom it has Wronged ; which is 
one of the most effectual means of progress. Moreover, if 
the spirits inhabiting the planet at any given time were 
thus, after living together only for the brief space of a single 
lifetime, to be dispersed among different worlds, and thus to 
lose sight of one another, the ties of family and of friendship, 
not having the time to become consolidated, would have no 
duration, and the globe would always be peopled by 
strangers. That, on the one hand, spirits who obstinately 
refuse to avail themselves of the possibilities of progress 
afforded by the planet in which they find themselves should 
at length be compelled to incarnate themselves in a lower 
one ; and, on the other hand, that spirits whose diligent 
efforts have exhausted the possibilities of a planet should 
quit, for a higher one, the globe in which there no longer re- 
mains for them any knowledge to acquire, — is both natural and 
logical : and such is, in principle, the law which decides the 
scene of our successive incarnations. But, for those who are 
steadily pursuing the career of progress, there is an . evident 
advantage in repeated returns to the same earth, as they are 
thus enabled to carry on the undertakings they had left un- 
finished in previous incarnations, often in the same family, 
and in contact with the same persons ; for they are thus en- 
abled to labor more efficiently for the amelioration and ad- 
vancement of the planet with which they are connected, to 



YEAR-BOOK OF SPIRITUALISM. 75 

expiate and atone for their previous wrong-doing, to obtain 
the forgiveness of those they may have injured, to convert 
foes into friends, and to aid those with whom they have 
already been united by the ties of affection. If certain spir- 
its quit the earth before they have exhausted the possibilities 
of progress which it offers, such departures are doubtless 
the result of special circumstances, in .regard to which the 
overruling Wisdom will have decided for the best. 

Each spirit, on quitting its fleshly envelope, enters the 
rluidic region corresponding to its real advancement in sci- 
ence and purity. In this state, designated by the Spiritist 
school as that of " errabicity" or wandering, it develops the 
knowledge acquired in its previous lives ; recovering the 
consciousness of such of its faculties and scientific acquire- 
ments as may have been purposely placed in a state of cata- 
lepsy during its last incarnation, in order to concentrate its 
tendencies and action on the special lesson which that incar- 
nation was intended to teach it. But it can only acquire 
new ideas through a new contact with matter in a new in- 
carnation, and, if interrogated as to its opinions and experi- 
ences b} r friends on the earth, will necessarily reply accord- 
ing to the state of its own ideas and perceptions : so that, if, 
at the time of quitting its last earthly body, it were still 
ignorant of the law of re-incarnation (which, it is stated, is 
only now, in the order of providential development, begin- 
ning to be made known in the fluidic sphere of our planet, 
through the return thither of those who have learned the 
existence of that law during their recent incarnations), it 
will naturally deny the fact of our successive returns into 
the flesh, and will shape its anticipations of future develop- 
ment according to whatever theory it may have arrived at as 
the result of its previous experience, — a law of spirit-life 
which accounts for the otherwise inexplicable discrepancies 
and contradictions of spirits and of media, and shows the 
absolute necessity of submitting all the theories put forth 
by spirits, as by ourselves, to the test of general principles 
of science and of reason. 

The duration of the state of erraticity between our successive 
incarnations may vary from a few hours to many thousands 



76 YEAR-BOOK OF SPIRITUALISM. 

of centuries ; but its usual length appears to be from two to 
three hundred years, coinciding with the period of the ap- 
pearance of "the thirdand fourth generation," upon whom, 
according to the Mosaic declaration, " the sins of the fathers " 
are " visited on the children," who, as re-incarnations of the 
spirits of those "fathers," are justly compelled to expiate 
and to repair their former wrong-doing. But however per- 
sistently the state of erraticity may be prolonged in certain 
cases, and from various motives, it is always brought to an 
end, sooner or later, either by the quickening of the spirit's 
desire for progress, or by the compulsory action of its guides. 

The soul is composed of a spiritual substance, whose origi- 
nal mode of existence is that of an undefined essence, inca- 
pable of exercising any direct influence upon matter, which 
it can only act upon through an intermediary. This inter- 
mediary is supplied b} r the fluidic envelope, which, from the 
time of its formation, becomes an integral part of the being 
we«call a " spirit," — an envelope of a semi-material nature, 
partaking of the nature of matter through its origin, and of 
that of spirit through its state of ethereality. Like all other 
natural substances, it is derived from the universal cosmic fluid, 
which, for its production, undergoes a special modification. 
This envelope, designated by the Spiritist school as the per- 
esprit, constitutes the personality of the spirit ; and (through 
its fluidic nature, which participates in the qualities which 
render the imponderable fluids the most powerful of motors) 
enables it to act upon tangible matter. 

The perespritic fluid is, therefore, the link between the 
spirit's soul and its material body, and, through this body, 
with the material world. During the spirit's union with its 
body, that fluid is the vehicle by which its thought transmits 
movement to those parts of its material organism that act 
under the impulse of its will, and by which the sensations 
produced by external agents are transmitted to the perception 
of the spirit. It has for its conductors the nervous system ; 
as, in the case of the telegraph, the electric fluid has for con- 
ductors the metallic wires. When a spirit in erraticity is 
about to incarnate itself into human body, a fluidic cord, 
which is nothing else than an expansion of the molecules of 



YEAR-BOOK OF SPIRITUALISM. U 

its perespritic, connects it with the germ of that future body, 
towards which it is drawn by an irresistible effect of mag- 
netic attraction from the first instant of conception. In 
proportion as the fleshly germ is developed, the fluidic union 
between it and the spirit which is to animate it becomes 
closer and closer ; and, under the influence of the vito- 
material principle of the germ, each molecule of the peres- 
prit (which possesses certain properties of matter) unites 
itself with a molecule of the fleshly body which is in process 
of formation : so that the spirit may be said, through the 
intermediary of its peresprit, to take root in the new body as 
a plant takes root in the earth. When the germ is fully 
developed, the union between the spirit and its fleshly en- 
velope is complete ; and it wakens from the lethargy in which 
it has been plunged during gestation to the consciousness of 
life in the material world. Contrariwise, this union of the 
spirit with carnal matter, which has been accomplished 
through the action of the vital principle of the germ, ceases 
when, through the disorganization of the body, the union 
between the two is no longer maintained. The vitality of 
the body ceasing to act upon the peresprit, the latter disen- 
gages itself, molecule by molecule, from the grasp of the 
flesh; and the spirit is thus restored to the freedom of the 
fluidic life. Thus it is not the departure of the spirit that 
causes the death of the body, but the death of the body that 
causes the departure of the spirit. The observation of the 
phenomena that accompany this separation shows us that it 
is sometimes rapid, easy, gentle, insensible, and at others 
very slow, laborious, and horribly painful, according to the 
moral state of the spirit ; and that it may last for months, 
and even for years, after the apparent death of the body. 
Observation also shows us, that, as soon as the fluidic link is 
established between a spirit and 'the germ of the human body 
it is to animate, a sort of cloud comes over its consciousness ; 
that this state of confusion becomes denser with the progressive 
contraction of the fluidic link ; and that, during the latter 
portion of the gestatory period, the spirit's self-consciousness 
is entirely in abeyance, so that it is never aware of the cir- 
cumstances of its birth. From the first breath of the new- 



78 YEAR-BOOK OF SPIRITUALISM. 

born infant, the spirit which animates it begins to make use 
of the instruments of thought and volition afforded by the ma- 
terial organization to which its activities are now restricted, 
and through which alone it can now manifest itself. And 
herein we have a striking manifestation of the wisdom that 
presides over every department of the work of creation. A 
too great activity of the faculties inherent in the spirit would 
wear out or break down the delicate organs, which as yet 
may be said to exist only in outline ; and the energy of their 
action is therefore proportioned to the force of resistance of 
the incipient organization. 

But, while the spirit is slowly acquiring the consciousness 
of itself in connection with the powers and limitations of the 
organs with which it is now conjoined, it loses, for the time 
being, the remembrance of its past, but without losing the 
faculties, qualities, and aptitudes it has previously acquired, 
and which, after remaining latent during the formation of 
its new envelope of flesh, will now afford it the means of doing 
more and better than it has hitherto done. The man is thus 
reborn into his new earth-life such as he has made himself 
by his action in his previous existences, and sets out from 
this new starting-point to win for himself a yet higher grade 
of progress. 

Contact with matter in its tangible state being only a 
condition of spirit-progress in its earlier stages, the attain- 
ment of a certain degree of knowledge and purity relieves 
the spirit from the painful necessity of incarnation in the 
" vile bodies " of putrescible flesh that are the sign and cor- 
respondential effect of its inferiority. In proportion as a 
spirit advances in science and virtue, it assumes bodies of a 
nature progressively less and less gross, and is thus able to 
live in planets of progressively higher order, until it has 
reached the grade of advancement which enables it to 
assume the "glorified body" of the celestial degree, when — 
being freed from the necessity of planetar}^ incorporations, 
and therefore exempted from any further undergoing of the 
corporeal crisis which we call "death" — it passes upwards 
into spheres of celestial existence of which we can now form 
no adequate conception ; and, having thus attained to the 



YEAR-BOOK OF SPIRITUALISM. <9 

stale of wisdom and purity which brings it into immediate 
receptivity of the divine thought, it enters upon the illimita- 
ble splendors, activities, and happiness of the definitive soul- 
life Of IMMORTALITY. 
Paris, May 31, 1870. 



SIGNIFICANCE OF SPIRITUALISM. 

BY EDWARD S. WHEELER. 

The discovery and application of truth is the constant prob- 
lem of human intellect : thus investigation is found to be the 
precedent of all progress ; research, the requisite of all happi- 
ness. 

Investigation, when naturally conducted, is by a dual or 
double reasoning, — from ideas, from facts ; thus deduction and 
induction. Ideas are creatures of the mind, dependent upon 
conditions and impression. Impression is also dual in man- 
ner, — by the external senses in common use, by preter-sensu- 
ous faculties in extraordinary development and action. The 
senses introduce to the mind definitions of things and 
phenomena. The faculties cognize principles and relations, 
and this clairvoyantly, as in the third degree of that unfold- 
ing. From the faculties and their perception, vision, and 
comparison, ideas, thoughts, theories, — deduction. From 
the use of the senses, observation of phenomena, knowledge 
of facts, — induction. The conceit of " the eye of faith" is 
not all unreal ; for, as the animal world have instincts allied to 
the highest demands of their existence, man has intuitions 
which serve spiritual necessities. As the wild fowl of unper- 
verted nature is instinctively guided toward the pole, the 
spirit of man is drawn intuitively to the true, the good, the 
beautiful. Hence the natural dual method of reason, of in- 
vestigation. 

The time has come for generalization, for comprehension, 
for summing up. The mistake has been in a failure to make 



80 YEAR-BOOK OF SPIRITUALISM. 

application of any complete method of reason to the total of 
things. In theology, the deductive has been assumed as a 
fully perfect, and the only allowable way. " Science," it has 
been said, "has nothing to do with religion." Lacking science, 
lacking induction, theology has been built upon mere theo- 
ry, dogmas founded on assumptions based on conceit, " a 
house of clouds " with pillars of smoke, and turrets of fog. 
As theology has taken cognizance of the ideal only, science 
has been confined to the external and palpable : from this has 
resulted imperfection in either. Science has remained " soul- 
less ; " and the best use of the spiritual faculties and powers, 
without reference to the actual, has but resulted in a corrupted 
superstition in the name of religion. 

Each special science is based upon a particular class of facts, 
to which it refers, and which it is its province to illustrate. 

" Religion," as a form of belief, must become a matter of 
science before it can command the respect and devotion of the 
intelligent. It is too great an insult to offer the intuitions of 
the ages to suppose that that which is intended by the word 
" religion " has no existence. What the seers and prophets, 
the saints and redeemers, have sensed, felt, and taught, has 
being in some form, though imperfectly reported it may be, 
because but partially seen or understood. The developments 
of mind must extend the domain of absolute knowledge over 
all realities : there must be to the special science of the spir- 
itual a basis of particular facts for special reference in inductive 
reasoning concerning religion. These facts are found in the 
phenomena, manifestations, and communications actually pro- 
duced by spirits through mediumistic agencies. 

Upon these the structure of Spiritualism has tangible basis, 
and thus is unfolded the inductive argument of positive 
" religion." 

Spiritualism is evidently something more than " a signifi- 
cant fact : " it is a range of facts, a class of phenomena, a 
matter of observation, a subject of knowledge. Admitting of 
demonstration and classification, it presents the opportunities 
of a science. Upon this ground of science philosophic 
analysis establishes itself, and penetrates to the elements of 
natural method, of principle, of law. " Religion," in the only 



YEAR-BOOK OF SPIRITUALISM. 81 

sense it is any thing, is a perception and cognition of the uni- 
versal truth, goodness, and beauty, and an appreciation of 
our relationship thereunto, with the consequent morality. 

To achieve this is the highest growth of the human being, 
including all minor features of greatness. 

For it, impression, inspiration, vision, " faith," must bestow 
ideas, which offer suggestions, stimulate speculations, and es- 
tablish theories, which, when of unperverted growth, are the 
basic outlines of natural systems. 

The astronomer may be misled by appearances, or deceived 
by the imperfections of his instrument : so every vision of the 
seer, every assumed revelation of the prophet, must be tested 
by reference to the fixed stars of fact, that the harmonies of 
exact truth may unite the principles of religious spiritualism, 
as the influx of spirit-inspiration should be allowed to stimu- 
late the progress of science. 

Spiritualism may be considered, not only as a fact of signi- 
ficance primarily, but as a comprehensive, universal system 
in its ultimate expression. As such a system, it presents its 
essential, characteristic, central idea, around which all crys- 
tallizes and aggregates : this is the idea of universal harmony, 
consistency, and law. To the genius of Spiritualism nothing 
is supernatural, because all is in order ; nothing is miraculous, 
because natural order covers all contingencies : the only mira- 
cle is progress ; " the only mystery, ignorance." 

The value of a fact is double, direct, from the immediate 
use of knowledge ; and related, from its importance as an 
index pointing to law, suggesting truth. Thus there is 
double utility in the facts of Spiritualism ; and their relative 
value is greatest, their indirect use of most importance. They 
are of consequence as a solace and encouragement to mortals, 
but of inestimable import as the corner-stones of the natural 
temple of humanity. 

It is requisite that theologists, forgetting their arrogance, 
cease the attempt to ignore, and, confessing their ignorance, 
abstain from misrepresentation. Let science neither neglect 
nor " despair ; " let aspiration, honesty, and diligence be made 
manifest by all observers and thinkers: thus shall we put 
under our feet the stepping-stones of demonstration, and rise 

6 



82 YEAR-BOOK OF SPIRITUALISM. 

to the empire of love and wisdom through labor, as earnest 
servants of the actual and true. 

May the heavenly inspirations guide us by the highways 
of science to the groves of philosophy, the temple of natural 
theology, and the religion of love, to worship in that ritual 
whose forms of service are earnest efforts for the common- 
weal and commonwealth ! 



FROM THE HIGHLANDS OF HEAVEN. 

BY EMMA TUTTLE. 

Silent and sorrowful, outward I wandered, 

Through the gate Beautiful, up in the skies : 
Earth all the wealth of my grief had not squandered ; 

Death had not banished the tears from my eyes. 
Turning, and gazing adown the blue spaces 

Whence I had come from my sickness and pain, 
Catching the glimpses of agonized faces, 

Heaven with its beauties enticed me in vain. 

Up where a high headland meltingly glistened, 

Looking far out o'er the fathomless sea, 
Homesick and silent, I longed and I listened, 

Hoping the winds would bear something to me; 
Praying the sighs from the wide seas would bring me 

Something to lighten the weight of my woe, — 
Messages sweeter than angels could sing me, 

Wavering up from my loved ones below. 

Love can not die : and my mother-soul, yearning, 

Leaned from the sunny hights whither it must ; 
All its intensity constantly turning 

Back to its treasures in garments of dust. 
Mournfulest tremblements crept o'er the water, 

Shaping themselves to the sound of my name, 
All floating up in my sad ears to loiter, — 

Up from the lands whence, a spirit, I came. 

Tears from my eyes gemmed the fair phantom-blossoms, 

Melting and dream-like, which grew at my feet, 
Such as the happy ones wear on their bosoms, 

And weave round the heads of the children they greet. 
Softly a prayer was breathed into my being; 

Sacred with love was the sighing refrain : 
" Father, my Father ! all-wise and all-seeing, 

Send me the soul of my mother again 1 



YEAR-BOOK OF SPIRITUALISM. 83 

" Open the gates where she walked into glory ; 

Let her come back like her dear self again, 
Crownless and harpless, and hark to my story, 

Full of such loneliness, doubtings, and pain." 
Sweeping above me in gracefulest whiteness, 

Figures were cleaving the balm-laden air : 
" Father ! I ask not their beauty or brightness J 

But I would answer the wailings of prayer. 

" Delicate robings, like amethyst tinted, 

Dreamiest azures, or shadowy rose, 
Whereon the souls of fair blossoms are printed, — 

I am not longing for any of those. 
Crown-leaves would burden a brow which is aching ; 

Harp-notes were dissonant music to me : 
May I return to the hearts which are breaking, 

Mute and invisible though I may be ? " 

Coming more near me in soothing compassion, 

Dew-on-the-lilies spake soft to my soul, 
Giving me strength in the tenderest fashion, 

Lulling my anguish to stillest control. 
" Go ! " sang my fellow-immortals ; " all heaven 

Knows not a labor more sacred than this : 
Love's precious chain is not tarnished nor riven ; 

Heaven and earth link in sorrow and bliss 1 " 



ORGANIZATION. 

Give him a place to stand, and Archimedes boasted that he 
could move the world. Some Spiritualists can perform this 
wonderful feat without a standing-place. They believe 
Spiritualism, receive its doctrines, and hold that the Church 
organizations are all false ; yet they propose to elevate the 
world by means of these same false organizations, or none at 
all. The churches do exert an immeasurable power, for the 
very reason that they have foundations on which to rest. 
They inaugurate missionary enterprises, found colleges, 
asylums, and carry forward for their own aggrandizement a 
thousand schemes, simply because they labor as a body, and 
not as individuals. It is often asked, Why do not Spiritualists 
take hold of some of these necessary purposes? Because 
they, as a body, have no place to stand, and, as individuals, 



84 YEAR-BOOK OF SPIRITUALISM. 

subscribe to assist the churches in carrying forward theirs. 
With organization, which simply means combined strength, 
the money and influence which is now given for purposes 
which are at the time believed to be pernicious or valueless 
would be given with interest to that organization.' 

S. B. M'Cracken, President of the Detroit Society, Michi- 
gan, well observes, — 

" The observing Spiritualist need not go to the outside world to 
learn that Spiritualism stands greatly in need of a wholesome purga- 
tion. Spiritualism, up to the present time, has been almost entirely 
philosophical and factitive. These phases, while they may have 
equally convinced finely-organized moral natures, have failed to at- 
tract them in large numbers to its support. In the clamor for { free- 
dom,' the tendency has been to eschew all organization and all form ; 
and the spiritual camp has resembled so greatly a mob of crazy 
bedlamites, as to frighten awaj', to a great extent, well-ordered 
spirits. ' Many vicious men, who either know nothing of or care 
nothing for the laws of spiritual life, have embraced Spiritualism 
because they found no orthodox hell in its moral code, and who, in 
their disordered fancy, found it an excuse and apology for every vile- 
ness. They fancied Spiritualism a mazy mesh, where every sweating 
impulse might find expression, instead of what it really is, — the very 
essence of moral purity. And these errors of opinion, which many 
professed Spiritualists hold, are formed more from the slanders of 
opposers than from any thing inherent in Spiritualism." 

Mrs. D. M. Brown, Secretary of the Battle-creek Society, 
pertinently writes, — 

" Organization, not for the purpose of putting forth a creed, 
but to enable Spiritualists to act efficiently in supporting and promul- 
gating their beautiful, soulful, soul-satisfying, and soul-saving reli- 
gion ; for Spiritualism is religion in its most comprehensive sense. 
There must be organization on a substantial basis, or, as a society, 
we have no power nor ability for extended action or usefulness, except 
in a very limited degree ; and, while we indorse the 'largest liberty' 
and individuality for all, we will not sanction disorder, irreligion, or 
license. 

" We must have suitable places for our meetings, and fill and sur- 
round them with attractive conditions, so that the weary, wayfaring 
soul, tossed to and fro, will find a haven of repose and recuperation ; 
and others, who have never felt the need of aught beyond or above 
themselves, shall feel the inspiration of beautiful surroundings, and 
in them will be induced an aspiration for purer, better, and higher 
lives. Our religion, though Heaven-sent, and preached by angels, 



YEAR-BOOK OF SPIRITUALISM. 85 

if taught in uncomfortable third-story halls, will be slow to reach the 
people. Comfortably-seated and richly-furnished churches, with 
sweet music, will enable those wearied with the week's cares and 
duties to pass an hour agreeably ; and those who are not earnestly 
'hungering and thirsting' after ' the bread and waters of life' will 
not trouble themselves about the theology taught; and so error will 
continue. And, if we wish to spread what we believe to be the truth, 
we must pursue a different course from that of the past : if we do not, 
as a society, Spiritualists are dead, — past resurrection. The truths 
of our grand religion (I like that word) are eternal ; but they will be 
incorporated in and taught by the churches, diluted and adulterated : 
and so another decade, or series of decades, must revplve ere ' the 
truth comes uppermost,' if Spiritualists as a society do not see to it, 
and that speedily. 

" Is there any other way than for those who feel the importance of 
the movement to organize ? 

"Let all true Spiritualists set themselves in stern opposition to 
what you so appropriately designate ' floating trash and free-love 
immoralities.' Purity and truth are alone worthy the glorious name 
of Spiritualism." 



PERMANENT ENGAGEMENT OF SPEAKERS. 

Next to organization, Spiritualists at first opposed settled 
speaking. In the indecision incident to the reception of a 
new system, they desired a ceaseless succession of new men, 
that, perchance, some one would be strong enough to settle 
them in their new position. Hence arose the itinerant system 
of lectures ; and speakers made the circuit from Portland, 
Me., to San Francisco. Since that time, speakers and peo- 
ple have learned wisdom ; and, although slowly acquired, the 
majority have gained a better knowledge of their needs, and 
see the wastefulness and loss of that system. 

It is almost the universal voice, that it has been found best 
for the interests of societies to employ speakers for long periods. 

That well-tried supporter of Spiritualism, Benjamin Star- 
buck of Troy, N.Y., writing of the necessity of more culture 
among our speakers, and their longer engagement, says, — 

"Our society flourished best during the year and a half that 
Brother S. J. Finney was with us; and I think, had he remained, we 



86 YEAR-BOOK OP SPIRITUALISM. 

should now have been a power. . . . We do indeed need more cul- 
ture, more refinement, more intellectuality, less rant and tear-down, 
and more of the build-up, principle amongst us." 

Mrs. S. A. Horton, at the close of a six-months' engage- 
ment at East Saginaw, Mich., writes, — 

"It is the almost universal expression of the Spiritualists in that 
city, that six-months or yearly engagements are pre-eminently more 
profitable than weekly or monthly. They also consider music, devo- 
tion, and religious culture, necessary adjuncts to their prosperity." 

Hon. J. G. Wait, President American Association of Spiritu- 
alists, writes, — 

" After years of experience, we are thoroughly convinced that 
yearly engagements are more profitable than constant changes. Mr. 
Fishbacjs: has been with us for eighteen months ; and we have flour- 
ished under his ministrations. The great want among us is energy, 
unity of action, and a more fervent cultivation of the devotional 
element. We also lack order, system, punctuality, and more com- 
plete consecration to our noble principles." 

Mr. I. Lake, President Norwalk Society, Ohio, assures us 
that their prosperity is the result of the determination of the 
society to secure the best speakers, and retain them for long 
terms of engagement. 

Mr. Samuel Fish, President of the Milan (Ohio) Society and 
Lyceum, informs us that they are disgusted with unreliable 
itinerant lecturers, and that the present extremely prosperous 
condition of the society is the result of their reliance on one 
speaker ; and that they will under no circumstances employ 
any speaker, unless he come well recommended, and having 
the capabilities to teach. 

J. O. Barrett adds his testimony to the overwhelming 
measure, that societies best flourish when their speakers are 
permanently engaged. 

S. B. M'Cracken, President Detroit Society, Mich., says, — 

" The most substantial members of our society are heartily weary 
of this monthly change of speakers. It incites to instability, and 
the drawing of odious comparisons between the merits of different 
lecturers." 



YEAR-BOOK OF SPIRITUALISM. 87 

Organization and order are demanded by every social con- 
sideration, and are inevitable from the nature of things. It is 
equally in the nature of things that the most advanced and 
spiritualized minds must contribute the controlling force of 
organization and the evolution of order. In this regenerating 
or formative process, the baser elements must go where they 
belong ; but we can not shut them out of the synagogue. 
They, no less than the finer elements, are necessary constitu- 
ents of the Father's great temple. Let the better influences 
in our ranks come forward, and do their work. 

N. T. Waterman of Cold water, Mich., the tried friend of 
our cause, remarks, — 

" Short lecture-engagements do not work well here. Our motto 
is, not less than three months, and as many more as we can raise the 
funds ; for the longer, the better for speaker and people." 

Mrs. D. M. Brown, Secretary of the Battle-creek (Michigan) 
Society, still more emphatically expresses the conclusions at 
which they have arrived after years of experience : — 

" We never had as large and attentive audiences, and every thing 
appertaining to our society go on with as much interest and spirit, 
as when we have had a regular speaker by the year, or from three 
to six months. There has always been, under these conditions, an 
increasing interest and attendance. 

" Second, our society in Battle Creek has only been in a flourish- 
ing condition, financially and otherwise, when we did sustain speak- 
ing year after year" 

Emma Hardinge, in her lecture on " The Priest and Physi- 
cian," speaks inspired words of truth and wisdom : — 

"Experience has convinced me that there are more sick souls in 
the world than sick bodies, more consumptions of the heart than 
of the lungs, more angularities of the mind and temper than of the 
skeleton or viscera. Nay, more : where the tendencies of the organism 
incline to diseased conditions, it is a question to the good psycholo- 
gist, how far the mind is the origin of the disturbance ; and, where- 
ever disease has set in, corresponding mental conditions almost 
invariably demand the exercise of mental ministrations : in a word, 
the offices of the priest and physician must ultimately become one, 
or so closely related in effect (as they already are in cause), that the 
two must co-operate. And it is in this direction, as well as many 



88 YEAR-BOOK OF SPIRITUALISM. 

others, that the gifts of the spirit-medium could be exerted with in- 
valuable potency : in fact, I do not now recognize any functionary on 
earth, but those endowed with spiritual powers and perceptions, who 
could become as instrumental in comforting the afflicted, strengthen- 
ing the weak, counseling the doubting, and reclaiming the vicious. 
From experience, too, I know that demands for this kind of service 
are poured in upon the itinerant mediums by the thousand. Letters, 
calls, and supplications for advice, besiege these unfortunate mission- 
aries on every side. Before the speaker's voice has ceased its vibra- 
tions, their platforms are thronged with these afflicted ones, entreating 
a few words, a private interview, a special answer to their questions. 
To resist these appeals for the bread of life, which has been so boun- 
tifully dealt out to us, seems like quenching the Spirit, and denying 
alms to the perishing. But how to answer all the letters that fill our 
desks, and respond to all the calls that are made upon our time, is a 
problem which can never be solved until we can be so positioned as 
to systematize time and effort by a more permanent residence in one 
place. Whilst our time, means, clothes, and energies are being 
wasted in traveling around to meet our next engagements, we might 
be making and receiving visits with the sick and afflicted. The 
strength which is exhausted in constant fatigue, and the wearisome 
efforts to adapt ourselves to new people, scenes, and places, should all 
be husbanded for the daily demands of one vicinity. On the one 
hand, I feel, with man3 r others of my co-workers, that the duties of 
the Spiritual lecturer only begin on the rostrum ; and / on the other, 
I see multitudes, who, having cut loose from all church-organizations, 
and the restraints which they impose, yet feel the imperative need 
of strengthening themselves with just such spiritual ministry as none 
but the medium or speaker can dispense." 

How can the demand and supply come into rapport so long as the 
supply is incarnated in the person of a poor, tired, harassed wan- 
derer, whose unresting feet have moved away before the demand can 
reach them, or when it is impossible, in the haste and urgency of 
travel, to receive a due and considerate response? Until the teachers 
of the Spiritual rostrum shall be privileged to concentrate their 
labors for at least one year in the same place, and, in the surroundings 
of their own homes, to be themselves for a time, rather than 
always the somebody else with whom they are sojourning, the 
world has no right to expect them to be any thing more than theo- 
rists on the wing; and, until the practical uses and blessings of 
Spiritualism can be demonstrated in the persons of its exponents, 
we have no right to ask the world to accept of theories which the 
teachers thereof can not practically prove. To build up a society 
requires the social as well as intellectual and moral influence of 
the speaker. Engaged for a month, he can little more than become 
acquainted with the members : he in no sense becomes one of their 
number; has little interest in strengthening it. He comes hurriedly 






YEAR-BOOK OF SPIRITUALISM. 89 

from his last engagement, receives his pay, and as hastily leaves for 
his next, giving place to another. Suppose Theodore Parker, instead 
of possessing the great advantages furnished by Boston for culture, 
had been taken from his desk in Music Hall, and sent itinerating 
from Mexico to Nova Scotia : is there any one who will have the 
hardihood to assert that he would have become the ripe scholar, the 
great thinker, he became, or that his influence would have been 
greater? Henry Ward Beecher or Chapin would lose the major 
portion of their influence if compelled to consume the week in plan- 
ning and getting to their appointments. Plymouth Church could 
not be induced to adopt itinerancy. Plymouth pulpit is now a 
power : in the other case, it would be nothing. Spiritualists demand 
culture, refinement, the ability to teach, of those who profess the high 
office of instructors. When a society finds one thus qualified, it has a 
tower of strength, and becomes a widely-extending power. While 
engaging a series of lectures, however well qualified to amuse and 
instruct, it is little more than a lecture committee, without any deep 
interest to hold its members together. The lecturer falls into the 
habit of repeating his lectures ; and perhaps the same set speeches 
are made year in and year out. Then, again, the society mistakes the 
eagerness of the crowd for the novel, for interest in Spiritualism, and, 
instead of lecturers, brings showmen on its platform. On the other 
hand, the lecturer who holds his position for the year has the in- 
terest of the society as a part of his business, and must educate him- 
self to meet the wants of his hearers. One method pays a premiun 
on indolence : the other demands earnest and continual effort. 

Even were itinerancy preferable, societies are ever liable to impo- 
sition ; and no number of good lecturers in succession can efface the 
impression of one disreputable. 

If Spiritualism is to exert an influence for good, it must do so 
through refinement and culture. In no other way can its speakers 
meet this demand, except by being engaged for a series of months or 
years. 

In this matter, different societies must decide for themselves. 
Owing to the small number of believers in some localities, itinerancy 
becomes a temporary necessity. These pilgrims, like the early 
Methodists, sow the seeds, that, in after-years, bear golden harvests. 



90 YEAR-BOOK OF SPIRITUALISM. 



SPIRIT-CHORUS. 

Like the gleams of the morn 

To the pale frozen earth, 
Bringing light to the soul 

Of its immortal birth, 
Come the angels who tread the star-dusted floor, 
Calling us thitherward to their bright shore : 

Come in your dark hours ; 
Come in your sadness ; 

Come in your bright hours ; 
Come in your gladness ; 
Come, come, come, to the loved and adored. 

Like the breath of the wind 

In an Eden of flowers, 
Bringing joy to the soul 

In the saddest of hours, 
Comes the presence of those we love and adore, 
Calling us thitherward to their bright shore. 

As the gilt of the light 

Made the cold Memnon sing; 
So the light of their love 
They over us fling, 
And our souls are responsive to those we adore, 
Calling us thitherward to their bright shore. 



THE SPIRITUAL MOVEMENT. — EMANCIPATION. 

BY G. B. STEBBINS. 

We can not fully comprehend the power and significance 
of the Spiritual movement of the last twenty years. It is too 
near and too new ; and our idea thereof is imperfect, our vis- 
ion partial and incomplete. We see facts and phenomena 
telling of the life beyond ; and these convince reason and 
judgment, satisfy conscience and intuition, and are full of 
consolation and tender joy fox the affections. 



YEAR-BOOK OF SPIRITUALISM. 91 

These are of signal value ; but, if they were all, the power 
and benefit of this movement would be lessened, and bigots 
and creed-worshipers would not fear it as they do. Com- 
munication and communion are more frequent than ever, 
because man's spiritual nature has grown from within, and 
must have better conditions and more ready rapport. Mag- 
netism, clairvoyance, and spirit-communication, come as blos- 
som and flower and fruit follow each other, — as results of 
germinal forces. The spirit asserts itself as shaper and builder 
of the body, master of the senses, and as chiefly to live when 
the body dies. With the growth of these phenomena comes 
emancipation from external authority, — the one natural and 
inevitable as the other ; for, in the divine order, the time has 
come for both. 

Creeds or books or priesthoods are not to be infallible 
guides : helps they may be, when intuition and reason ap- 
prove, but masters and tyrants no more. Thus the Spiritual 
movement modifies theology, helps to banish superstition, to 
pulverize sectarianism. As it increases, these must decrease ; 
and in their place will come reverence for the truth within us 
and around us, wise allegiance to ideas and principles, and 
laws infinite and divine, and a free use of our own mental 
and spiritual faculties for the discovery and application of 
truth. 

The day is passing, never to return, when books and creeds 
and priests can overawe the soul ; and the day is Coming, 
most blessed since the world began, when we begin to see 
and feel that the more complete and noble our ideal of man's 
powers and possibilities here and hereafter, the grander 
human achievement, the higher human excellence, and the 
wiser all reforms. And of this day there are many signs ; none 
more significant than this help and harbinger and dawn there- 
of, which is called Spiritualism. 

At the North-Collins Yearly Meeting, held in the rustic 
Hemlock Hall, in a beautiful grove in the quiet country, 
twenty miles south of Buffalo, N.Y., last August, were from 
fifteen hundred to twenty-five hundred people, mostly Spirit- 
ualists, assembled for three days of free and earnest discus- 
sion. 



92 YEAR-BOOK OF SPIRITUALISM. 

The following resolutions, passed with hearty unanimity, 
illustrate the tendency of thought and life, not only there, but 
in a far wider range : — 

" Resolved, That in the beautiful and cheering faith of spirit 
presence, communication, and communion, we find confirmation of 
the desire for the immortal life within us, incentive to higher wisdom 
and harmony of daily life, stimulus to freedom of thought, and eman- 
cipation from all superstitious and childish belief in supernatural 
miracles. 

u Resolved, That while cheered by many signs of progress, and 
renewing our efforts for greater practical reform, we deem it of high 
importance, as foundation for character and growth, that freedom of 
the soul be asserted and maintained inviolate, — such freedom as is 
loyal to the truths of the spirit within us ; truths divine and immortal, 
and which will grow in power and beauty as superstitions decay, as 
creeds are put aside, and books are used as helps, but never accepted 
as masters of the soul. 

" Resolved, That we urge upon all, and especially the young, that 
knowledge and obedience to physical laws, that control and guidance 
of appetite and passion, that temperance in all of food or drink that 
benefits, and that abstinence from all that injures, which may be 
termed ' the religion of the body,' and which shall lead to such rever- 
ence of its sacred offices as shall make it fit for the use, and worthy 
to be the pure temple, of the immortal spirit." 

In June last, the eleventh anniversary of the opening of the 
Free Church in the pleasant village of Sturgis, in Southern 
Michigan, called together a large and intelligent audience, 
filling and overflowing the house for the last two days, and 
mostly Spiritualists. 

As a test of their former beliefs, those who had been Meth- 
odists, and were Spiritualists, were asked to rise ; and fifty or 
sixty stood in their places, and about an equal, or nearly equal, 
proportion from other denominations, including a dozen or 
so who had been Universalists. 

All these were emancipated from their old bondage to 
creeds and books ; and this illustrates like emancipation of 
millions. Those who had been atheists or materialists were 
asked to rise ; and a dozen stood in their places. These had 
passed from doubt and negation to knowledge, to reverent 
allegiance to spiritual laws, and to a consciousness of the 
fullness and immortality of life that met their hopes and as- 
pirations. 



YEAR-BOOK OF SPIRITUALISM. 93 

• 

The interest in practical reforms, and the basing such re- 
forms on principles of right in the soul, rather than on the 
precepts of book or creed, is shown by the following resolve, 
passed cordially, and without dissent, by the Sturgis meet- 
ing : — 

" Resolved, That we favor suffrage for women equal and impar- 
tial as for man, as just, and therefore beneficial ; and believe that 
such change would help to a truer state and church and domestic 
life, wherein manly and womanly influence would meet to form a 
more perfect whole." 

Of course there are those, trying to be Spiritualists, who 
fail to realize even their own ideal, save in a very imperfect 
manner ; but all effort and aspiration helps and saves, here or 
hereafter. I am but showing the tendency and spirit of a 
great movement. 

It is but just to remember how much and well the work 
of spiritual freedom and growth is helped, in our daj^, by 
many who would not be called Spiritualists. The " signs of 
the times " abound and increase ; but the Spiritual movement 
has spread wider, and wrought more for emancipation, than 
any other. But it is not enough simply to emancipate ; and 
it is well to know that the growth is constructive ; and, for its 
work of helping to build up a truer life, it must have more 
perfect knowledge and truer ideal of this nature of ours, hu- 
man yet divine, touching the material and perishable on one 
side, and yet closely allied by its most vital and interior and 
creative elements with the spiritual, the infinite, and the im- 
mortal. 

Our researches therein will not only give us light from the 
life beyond, but will teach us of those subtile powers and 
influences for good or evil, for health or sickness of body or 
soul, which ever come and go from man to man the world 
over ; to the benefits of which we can be receptive, and against 
the ills of which we can be positive and strong. 

The latest science, the best intuition, the finest clairvoy- 
ance, the most convincing fact, and the sweetest and wisest 
word purporting to come from those " not lost, but gone be- 
fore," must be compared and tested. Thus shall be estab- 
lished a knowledge of human powers, and an abiding confi- 



94 YEAR-BOOK OF SPIRITUALISM. 

dence in immortality, based on facts which confirm the soul's 
desires, and a wisdom and harmony of life on earth such as, 
in the olden time, 

" Priests and prophets waited for, 
And sought, but never found." 

The great struggle in the religious world will be between 
the multitude who advocate external and infallible authori- 
ty, — whether of pope or book or creed, — and the grow- 
ing host who assert and maintain the freedom and suprem- 
acy of the soul, and the sacredness of truth over authority. 
We need men and women who shall be, not merely sentimen- 
tal believers in spiritual phenomena, but strong in knowledge 
of the immortal life, and firm for justice and freedom; and 
the number of such increases. 

Detroit, Mich. 



THE NUMBER OF SPIRITUALISTS IN THE 
UNITED STATES. 

Theue are many and great difficulties in the way of a cor- 
rect estimate of the number of Spiritualists. An approxi- 
mation is all that can be expected. The definition of a Spirit- 
ualist we receive greatly affects the results. In its broadest 
sense, the whole Christian world afe such, as the belief in the 
capabilities of spiritual beings to communicate with mortals is 
received by the Catholic, and is not foreign to the Protestant 
churches. The circle is still wide, drawn by the logical con- 
clusion, that, if spiritual beings could communicate in ancient, 
they can in modern times, and the reception of certain great 
principles relating to the methods of the future life. But a 
line must be drawn somewhere ; and we class as Spiritualists 
all who believe that their departed friends can and do com- 
municate. They may be members, in good standing, of the 
Catholic or Protestant churches, receiving as true the dogmas 
thereby imposed ; or they may entertain the extreme ideas of 
infidelity : if they receive this as true, they are Spiritualists. 



YEAR-BOOK OF SPIRITUALISM. 95 

Having thus defined Spiritualism in its widest sense, we 
are, in a measure, prepared to estimate the number who en- 
tertain it. The apparently high numbers of Judge Edmonds, 
in an article on the subject, widely published, has called forth 
severe criticism ; but, after carefully collating the facts we 
have gathered, we are compelled to acknowledge that it is 
essentially correct. In a letter, Judge Edmonds observes, — 

" I was myself surprised at the statement ; but it came to me in 
such a form, that I could not doubt it. I was careful not only to give 
myself as the writer, but to state the source of my information, so that, 
if there was any error, it might be exposed. Preparatory to the 
Ecumenical Council, the pope desired to learn the religious conviction 
of Christendom ; and the Catholic hierarchy of this country took 
pains to obtain it through its numerous priesthood ; and the result 
of inquiry was what I obtained, and gave to the world : so that 
it was not our statement of our strength, but that of our adversa- 
ries j and they have never contradicted or in any way questioned it." 

His reasons for the estimate of eleven millions of Spiritual- 
ists in the United States, as expressed in the article referred 
to, are as follows : — 

"1. In 1854, I devoted several months to lecturing on this sub- 
ject, in different parts of the country, through a territory extending 
from Boston on the Atlantic shore to St. Louis on the Mississippi, 
going as far south as Cincinnati on the Ohio River, and as far north 
as Milwaukie on Lake Michigan; embracing an area of some 
twelve hundred miles long by two hundred miles wide, and that the 
most populous and best educated part of the nation. I delivered 
some seventy discourses ; and at my public meetings, and in social 
and private intercourse, saw many thousands of the people. 

" The conclusion I came to was, that we were then (in 1854) 
some three millions in this country. So thorough was my convic- 
tion of the accuracy of my estimate, that I told a gentleman, who is 
now a conspicuous member of Congress from one of our Western 
States, that, if he was ambitious' of political distinction, he must 
take the antislavery side in politics ; for I had seen enough to assure 
me that every Spiritualist would vote on the antislavery side when- 
ever an opportunity should be afforded that we were already so 
numerous as nearly to hold the balance of power, and were increas- 
ing so fast, that we should ultimately hold it completely. I then be- 
longed to the dominant Democratic party ; and my prophecy as to its 
overthrow has been verified by subsequent events. In 1856, the 
antislavery candidate for the Presidency came very near being elect- 
ed, and in 1860 was elected. 



98 YEAR-BOOK OF SPIRITUALISM. 

" 2. Some two or three years before the death of Theodore Par- 
ker, whose popularity as a public speaker took him to all parts of 
the country, he told his congregation that at least two-thirds of all 
the people of New England were Spiritualists. He was no Spiritu- 
alist himself, and uttered this as a warning. 

" 3. Some six or eight years ago, I bought me a country-place 
in the wild and romantic region of Lake George, and spend my 
summers there. Gov. Marcy, who had been Secretary at War 
and Secretary of State, spent his summers at Ballston Spa, about 
forty miles from me ; and there he died. He was no Spiritualist, but 
said that he saw almost all the people were Spiritualists in that vi- 
cinity because I had located there. He was right as to the fact, but 
wrong as to the cause of it; for I had had no hand in their conver- 
sion, but had found such a state of things when I went there. 

'•'4. My correspondence has been very voluminous. For now 
some ten or fifteen years, letters have poured in upon me by the hun- 
dreds from all parts of the country, telling me of the spread of our 
belief in places and among people of whom I had no previous infor- 
mation*. 

"5. Wherever T go, and in my daily intercourse with people, I 
am spoken to by persons of whose belief in Spiritualism I had no 
conception. They speak to me more freely than they would to a 
stranger, or even to their ordinary acquaintances, because I am so 
openly an avowed Spiritualist. 

"6. From all these sources, and from the information which I 
get from our public speakers and newspapers, I can form something 
of an idea of the spread of our doctrines : and therefore it was that 
I estimated that we were some five or six millions. 

" 7. The churches (so called) or religious sects are professedly 
hostile to us, yet bear strong testimony to our increase. Several in- 
stances have come to my knowledge, where the preachers have freely 
denounced our heresy, yet, after doing so, have been waited upon by 
their hearers, and have been assured, much to their surprise, that 
the most of their congregations were believers. The effect generally 
has been to cause such attacks to cease; but, in one case, — that of 
the most popular preacher in the country, — it was followed by an 
open avowal of belief on his part. Many priests of different de- 
nominations have called on me to consult on the subject, avowing 
their belief, and some of them asking of me whether it was not their 
duty to abandon their position, and enter upon the task of preaching 
Spiritualism. 

" 8. "But, above all, comes to me this information. Within the 
last two or three months, there has been at Baltimore a convocation 
of the B/oman-Catholic bishops and archbishops of this country. 
One of the most interesting subjects for their consideration was the 
statistical religious condition of our people. Each diocese brought 
its information ; and the result was, that while Romanism and Prot- 



YEAR-BOOK OF SPIRITUALISM. 97 

estantism combined numbered from eight to nine millions, with 
some forty-live thousand preachers, Spiritualism numbered between 
ten and eleven millions, with fifty thousand mediums. 

" Recollect, now, that this estimate comes, not from us, but from our 
opponents ; is not the product of our imaginations, but the result 
of the severe scrutiny of those who have no sympathy with us. I 
confess, however, that I believe it to be accurate ; all my information 
goes to confirm it ; and my error was in estimating the number too 
low, lest I might be accused of exaggeration." 



CHIPS. 

BY CEPHAS B. LYNN. 



0« 



Spiritualism is the only system whose special element is 
susceptible of universal application. The special element in 1 f 
Spiritualism consists of the manifestations given through 
media. 

Spiritualism belongs to all races. In America, it has a de- 
velopment unlike that upon any other soil. American Spirit- 
ualists, as a class, affirm, (1.) That a new religious philosophy 
can be elaborated from the facts of modern mediumship. 
(2.) That the recognition of the facts of mediumship, morally 
obligates one to accept, and be publicly identified with, the 
conclusions legitimately drawn therefrom. 

Spiritualism is a finality. And why ? Because it is not 
based upon any individual incarnation. 

Spiritualism (the modern type) takes its stand with the 
historic religions. It excels all others ; and for this reason, — 
it subjects its revelations to the scrutiny of reason, and abides 
by the judgments of science. 

Spiritualism is the first system to make religion educational. 

Spiritualism looks to find the individual. By Catholicism, 
the individual is lost in the Church ; by Protestantism, in 

7 



98 YEAR-BOOK OF SPIRITUALISM. 

Christ Jesus. Spiritualism teaches individualism, — the in- 
dividual's individual powers : that is what Spiritualism is 
after. 

Spiritualism teaches us of an independent moral condition, 
which is impregnable, — a condition unconquerable by demons, 
fleshed or unfleshed. When we reach this blessed state, we 
know what we are talking about when we say that Spiritual- 
ism is the positive religion of the soul. 

The idea of spirit-communion is not the sensational part of 
the Spiritual philosophy : it is one of the foundation-stones. 

The universe would be incomplete could a single human 
soul be blotted out of existence. 

Texts from which to elaborate a hundred discourses, - — 

1. -Religion is not that which comes from God to man: it 
is that which goes from man to God. 

2. Beliefs in God and immortality are all-essential to mo- 
rality. 

3. God, immortality, and spirit-communion are to be fun- 
damental rather than incidental ideas in religion. 



Nd j 



The sooner we take our stand, as Spiritualists, with the sects 
of the world, and acknowledge ourselves to be one of the 
many instrumentalities laboring for human good, the better. 

" Sectarianism, sectarianism ! " — what does the term signi- 
fy ? Simply an organic force ; and as such it has been, now is, 
and ever will be, an essential element in the progress of the 
world. This fear of the term " sectarian " is childish, and 
unworthy of those who aspire to blend philosophy and inspi- 
ration. We use the term in its organic sense always. 

Instrumentalities are as necessary as principles. Christian- 
ity, considered organically, is, comparatively speaking, perfec- 
tion. The question of the hour is not one of instrumentali- 
ties, of forms ; but one of principles, of forces. Spiritualists, 
therefore, should adopt the methods of the Church. 

Sectarianism in business has been a success, and a cause of 
progress ; but, in the so-called religious world, it has been di- 
rectly the reverse. The reason is obvious. In all that per- 



YEAR-BOOK OF SPIRITUALISM. C9 

tained to earthly interests, the organization has been subordi- 
nate to man ; while, relative to spiritual and heavenly things, 
man has been subordinate to the organization. Now, how- 
ever, in the light of wisdom, Spiritualists propose to regard 
the sect or the organization which they establish as though 
it was made for them, not they for it. Spiritualists intend to 
stand outside of their instrumentalities, not inside after the 
manner of Christians. Progress is the secured and continual 
inspiration made a natural result. 

It is unphilosophical, then, to assume, that, if Spiritualises 
become sectarian, they necessarily become bigoted, and cease 
to progress. 

It is obligatory upon us to assist in the diffusion of truth 
as it exists in our own consciousness. 

The leading truths of Spiritualism are active agents, posi- 
tive potencies, in and of themselves : consequently, as far as 
mere existence goes, they are not dependent upon any form 
of organization. But when Spiritualists talk about making 
the music of the grand affirmations of the Spiritual philoso- 
phy resound through the world, to the end that all mankind 
may enjoy freedom of soul, then the utility of sectarian means 
— nay, the utter impossibility of accomplishing this purpose 
without them — is a matter clear to any philosophical mind. 

Some are continually calling for primitive Christianity. Why 
not call for primitive civilization ? Has the law of progress 
ceased to act ? 

Modern thinkers, radical and spiritualistic, claim that they 
have outgrown the Christ idea. They want to stand upon 
their own feet, pay their own penalties, and earn their own 
salvation. 

Some time, morality will be fundamental to mediumship. 

Idiots are never Spiritualists. It takes a fair amount of 
mental activity to comprehend the first principles of the Spir- 
itual philosophy ; and then a man is obliged to keep his 
intellectual fires alive to be up with the advancing steps of 
the new gospel. 



100 YEAR-BOOK OF SPIRITUALISM. 



CULTURE. 

BY J. H. POWELL. 

Life is king over death and dust : it is a complete diction- 
ary of all possible words and things. 

We are all children, ever growing by the acquisition of 
lassons in life's great school. 

He who learns most, not merely of dead languages, but of 
living principles, and can apply them to soul-growth, is the 
best student. 

Titian, the Italian painter, at ninety-nine years regretted 
his failing sight and unsteady touch, because he felt that he 
had jus*t begun to learn to paint. 

" Knowledge," says Pope, " is to know how little can be 
known." 

Only those whose conceit supplies the place of culture 
boast of their own mental attainments, perversely blind to 
the genius of others. % 

Rugged natures, like diamonds in the rough, are sterling : 
culture polishes, false teaching injures them. 

Tom Thumb is as complete in brain and body as Chang, 
the Chinese giant. Size claims no additional constructive 
skill on the part of the Master-Hand ; yet there may be marked 
differences in culture. 

Ignoramuses, failing to appreciate men of culture, puzzle 
themselves to know why such ever store their minds with 
lore. Knowledge is the sure antidote to ignorance. 

Man is dual, — body and spirit. The body needs bread; 
the spirit, culture. 

He who fills his body to repletion, and starves his spirit, is 
of the earth, earthy, and little removed from animal life. 

On the other hand, he who neglects his body, and surfeits 
his soul, loses his equipoise, and grows insane. 

Our whole nature, not a mere part, needs nourishing diet. 

Culture is ever the teacher, gleaning from the fields of 
history, science, ethics, and religion, all that is good for man. 



YEAR-BOOK OF SPIRITUALISM. 101 

Culture is a strict monitor : it drills our faculties, and cuts 
off from us all acerbities and angularities. 

Discovering that we owe it to our natures to cultivate, 
and thereby improve them, we are necessarily led to regard 
our duties to others : in this, culture serves us. 

The mere possession of data and facts, ancient and modern, 
or the aggregation of philosophical and scientific discoveries, 
will not do the work of culture ; whose office it is to shape 
the life, and adorn the character. 

He who can govern himself, checking wild passion, is 
above all ambitious men, — the true king. When Jesus was 
reviled, he reviled not again. 

I suppose Plato to have been a normal thinker, drawing 
inspiration from the inner life, as all thinkers do, more or 
less. 

Chatterton and Dr. Watts, doubtless, were in a partially 
abnormal state. Inspiration flowed upon them : the result is 
known to the world. 

Whatever theory we may adopt to account for the idiosyn- 
crasies of genius, we act only wise when we think out posi- 
tions for ourselves. 

Culture silently breaks away all walls of prejudice, and 
gradually frees the soul from malice, slander, and uncharita- 
bleness. Its mission is not only to adorn, but to purify. 

Always recognizing principles and objects, not as they 
are dressed or painted, but as they are, to-day and for ever, 
it takes the stand of eternal truth. 



THE LIFE OF FAITH. 

BY J. MURRAY SPEAR. 



There is what may be justly termed the life of faith. 
There are persons who are governed and guided by influences 
which to them are invisible. They do not see the springs 
of action ; yet they act intelligently, perseveringly, consecu- 
tively, and often reach important ends. 



102 YEAR-BOOK OF SPIRITUALISM. 

The past is full of instruction. Noble men and earnest 
women, moved upon by unseen influences, have gone forth, 
and unselfishly engaged in the labors that have opened before 
them. They have not always comprehended the great ends 
for which they were laboring; but they have had internal 
promptings, divine monitions ; and by these they have been 
guided. 

These persons have not been comprehended in their times : 
frequently their motives have been misjudged ; and some- 
times they have been sadly abused. Occasionally they have 
been led to the stake, or made to mount the scaffold, or 
have been left to perish in penury and want ; and yet they 
have made their mark, — left impressions which could not be 
eradicated. 

By their devotion to truth and duty, these persons have 
become* the saviors, redeemers, and regenerators of man ; 
have been to their race a cloud by day, and pillar of fire by 
night ; and, long after their bodies have moldered back to 
their original dust, their influence has been felt, and they 
have become the models of generations succeeding them. 
Unto such, costly monuments have been raised, and before 
them grateful millions have reverently bowed. A single 
noble woman, or a faithful, unselfish man, may become the 
instrument of leading countless thousands to lives of purity, 
goodness, and truth. 

How great the responsibility resting upon every individual, 
in view of the fact that he does not live simply to himself ! 
And it should also be ever kept in mind that myriads of 
unseen intelligences are made happier by the purity, har- 
mony, and goodness of the humblest individual. How im- 
portant, then, is it that each person should act up to his or 
her highest standard of rectitude ! To-day the voice of the 
faithful may not be regarded ; to-day his example may not 
be followed : but there will come an hour when his words 
will be recalled, and his deeds will be imitated ; and they will 
become sources of new inspirations. 



Science is the savior I worship. My criterion of truth is 
the universe. The way of truth consists in clearing up the 



YEAR-BOOK OF SPIRITUALISM. 103 

avenues that lead from Nature to the mysterious power that 
thinks, in establishing communication. The portals of many 
minds are blockaded by prejudice and superstition, and the 
light shut out. We want to know what is, what lias been, 
what will be. There is no safe foundation but knowledge. 
No system of belief or policy will promote human happiness, 
unless its basis is one of facts. — J. W. Pike. 



HEALING. 

BY J. R. NEWTON. 



All persons are more or less susceptible to spirit-influence ; 
and as is the life of each, so will their spiritual unfoldment be. 
For m3 r self, I have always been quite susceptible to spirit-in- 
fluence from my earliest childhood ; although I was not then 
aware of the source, or cause, of my peculiar sensations. It 
was not until 1852 that I had a knowledge that spirits of the 
so-called dead, but truly living, could return, and, under 
proper conditions, influence and control mortals. It was 
not until 1856 that I became aware that I was peculiarly 
organized, and especially adapted to heal the sick. Find- 
ing it indispensably necessary to live in harmony with cer- 
tain laws in order to be under i^ood control or influence, I 
have endeavored to obey these laws up to the present time. 
It is not by faith alone, but by works also ; and as we 
live, so shall we attract corresponding influences, or spirits, 
and be controlled more or less by them. If we live a selfish 
and wicked life, we attract wicked or undeveloped influences ; 
but if we live a pure, just, and holy life, having sympathy 
and love for all, then the bright, the pure, the holy angels, 
or spirits, will by God's laws (immutable and unchangeable) 
be attracted to influence and control us for the benefit of suf- 
fering humanity. Even the spirit of the pure, loving, and 
gentle Nazarene, as he has promised to do, can come and con- 
trol a human organism as well as any other spirit. Why 



104 YEAR-BOOK OF SPIRITUALISM. 

not ? But be sure he could not, except under the conditions 
I have named. A continued effort, on my part, to progress in 
truth and righteousness, and live every day true to myself 
and humanity, as though it were my last on earth, has culmi- 
nated in my being controlled by the individual spirit of Jesus. 
This is a matter, of knowledge on my part, else I would not 
dare to say it : neither dare I deny it ; for Jesus saith, " But 
whosoever shall deny me before men, him will I also deny be- 
fore my Father which is in heaven" (Matt. x. 33). Now, 
if we live, like Aim, a pure and harmonious life, — and oth- 
ers may even excel him as he manifested himself in earth- 
life ; for he said he was not perfect, — we may expect to imi- 
tate his works. Now, judging from his life, and taking his 
word for it, others may and shall do greater works than he 
did, and hence attain to a higher state of perfection in the 
manifestations of human life. So by striving to lead a perfect 
life here, and seeking a higher and still higher development, 
the spirit of Jesus the Christ, having progressed in spirit-life 
far in advance of his earth-life, will be attracted to us, and he 
will manifest himself. Finally, we can all be what we live 
for and wish to be. It is but one step from darkness to light, 
from the lesser to the greater good. There is but a thin veil 
between time and eternity ; and why, why is it, O Father, 
Spirit of love ! that thy children of earth will not live in love 
this little space of time, to enjoy a heaven for eternity ? 



FACTS. 

SPIRIT-PAINTING. 

Mrs. S. L. Woodard, Deerplain, 111., contributes the follow- 
ing interesting narrative : — 

" Ten years ago, our little daughter Leona passed to the home of 
the angels ; being then but two years of age. We never had any like- 
ness of her taken previous to her entrance into spirit-life. I have 
had the unspeakable pleasure of seeing and talking with her all 
these years, watching the tender bud as it gradually unfolds in 



YEAR-BOOK OF SPIRITUALISM. 105 

beauty. Her father was very anxious for her picture, as he could 
not see her, often asking her if she would not sit for it. She prom- 
ised to do so, and to let us know when she could do it. Two years 
ago, the 1st of December, she came to us, telling me that she would 
sit the eve after Christinas, at the residence of Mr. J. B. Fayette 
of Oswego, N.Y. (he being a spirit-painter) ; telling her father 
she was going to be painted as she was then, instead of as she was 
when she passed away from earth-life. This he had always request- 
ed her to do. I wrote to Mr. Fayette, telling him what time she 
would sit, and asking him if it would be convenient for him. He re- 
plied to me that it would. Previous to my writing to him, she (our 
spirit-daughter) went to her aunt at Belvidere, 111. (Mrs. R. W. 
Dean, who is a medium like myself), and asked her if she did not 
think she would look nice to be dressed in white, with blue ribbons, 
when she set for her picture. Her aunt told her she did, as she 
was a little blonde. She was much pleased at this, and went away. 
Neither my sister (the aunt) nor myself have ever seen Mr. Fay- 
ette. A few days after Christmas came a letter from Mr. Fayette, 
stating that he had painted a picture of a little girl at the time 
stated, and asking if he should send it to me. It came ; and there 
on the canvas was the picture, or shadow as she calls it, of our dar- 
ling Leona, — white dress, blue ribbons, and all, — perfectly satis- 
factory to us all." 



FULFILLMENT OF SPIRIT-PROPHECY. 

The following prophecy was written through J. D. Stiles, 
by a spirit signing himself " Washington," in 1859, and pub- 
lished in that year in the book entitled " Twelve Messages 
from the Spirit of John Quincy Adams." The wording of 
the prophecy is unmistakable, and its date unimpeachable. 

'•'We 'are able to discern the period, rapidly approximating, when 
man will take up arms against his fellow-man, and go forth to con- 
tend with the enemies of republican liberty, and assert at the point 
of the bayonet those rights of which so large a portion of their 
fellow-creatures are deprived. Again will the soil of America be 
saturated with the blood of freedom-loving children; and her noble 
monuments, those sublime attestations of patriotic will and determi- 
nation, will tremble from base to summit with the heavy roar of 
artillery and the thunder of cannon. The trials of that internal war 
will far exceed those of the war of the Revolution ; while the cause 



106 YEAK-BOOK OF SPIRITUALISM. 

contended for will equal, if not excel, in sublimity and power, that 
for which, the children of 1776 fought. 

"But when the battle-smoke shall disappear, and the cannon's 
fearful tones be heard no more, then will mankind more fully realize 
the blessing outflowing from the mighty struggle in which they so 
valiantly contended. No longer will their eyes meet with those 
bound in the chains of physical slavery, or their ears listen to the 
heavy sobs of the oppressed child of God; but over a land dedicated 
to the principles of impartial liberty the king of day will rise and 
set, and hearts now oppressed with care and sorrow will rejoice in 
the blessings of uninterrupted freedom. 

" In this eventful revolution, what the patriots of the past failed 
to accomplish, their descendants will perform, with the timely assist- 
ance of invisible powers. By their sides the heavenly hosts will 
labor, imparting courage and fortitude in each hour of despondency, 
and urging them onward to a speed}*- and magnificent triumph. De- 
ploring as we do the existence of slavery, and the means to be em- 
ployed to purge it from America, yet our sympathies will culminate 
in tha cause of right and justice, and give strength to those 

' Who seek to set the captive free, 
And crush the monster Slavery/ 

"The picture which I have presented is, indeed, a hideous one. 
You may think that I speak with too much assurance when I thus 
boldly prophesy the dissolution of the American Confederacy, and, 
through it, the destruction of that gigantic structure, — human 
slavery ; but this knowledge was not the result of a moment's or an 
hours gleaning, but nearly half a century's existence in the seraph- 
life. I have carefully watched my country's rising progress ; and I 
am thoroughly convinced that it can not always exist under the pres- 
ent Federal Constitution, and the pressure of that most terrible sin, 
slavery." 



ANSWERING SEALED LETTERS. 

Mrs. J. B. Clarke, in " The Universe," records the follow- 
ing remarkable test of the mediumistic power of Mr. Heddon 
of Dawagiac, Mich. : — 

" On one occasion, a gentleman who had received an answer to a 
sealed letter came to the house of the medium to show how he had 
secured the letter. After writing his questions, he had spread paste 
upon the page written upon ; and, folding it while wet, it had dried 






YEAR-BOOK OF SPIRITUALISM. 107 

the folds together, so that the writer had to pick it all to pieces to 
find the writing; and then it could not be deciphered, of course. He 
stated that the reply which he received was an exact copy of his 
questions, with an appropriate answer to each. 

" Mr. Heddon has never advertised as a professional medium. As 
far as he is known to the public, it has been through the agency of 
those, who, like myself, have tested his powers, and wished to give 
others the same opportunity. 



SPIRIT-DETECTION. 

It is not often that spirits will consent to become detec- 
tives ; but sometimes they will do so with signal success, as 
the following fact, given by Mr. H. D. Bissell in " The Ban- 
ner of Light," clearly shows : — 

" On Christmas Eve last, the residence of Mr. John Dunning of 
Cliftonpark Township, Saratoga County, N.Y., was entered, and 
robbed of forty dollars. After unsuccessful efforts to obtain any clew 
to the thief, Mr. Dunning visited one of our spirit-mediums, a Mrs. 
J. W. Foster, formerly of West Danville, Me., now a resident of Ball- 
ston Spa. Mr. Dunning stated that he had come to test her powers, 
and meant business. The controlling influence, an Indian styling 
himself ' Old King,' described the robbery, the amount, the thief, his 
dress and appearance, and where he lived. He directed Dunning to 
see the man, and charge him w r ith the theft; stating that the man 
would deny it, but he must persist, and threaten him with the law ; 
when the man would acknowledge it. Dunning was convinced. It 
was an exact description of one whom he knew. Returning home, 
he sent for the man, and charged him with the theft. The man 
denied it: he persisted, and he then threatened him. The man 
finally confessed he had taken the money, had spent it for rum and 
various things, but would repay as soon as he could earn the 
money." 



108 YEAR-BOOK OF SPIRITUALISM. 

SPIRIT-IDENTITY. — A PERSONAL INCIDENT. 

BY H. T. 

Requiring a leading article for " The American Spiritual- 
ist," I cut out a section from the work I was then writing, and 
heading it, " From whence the Authority of the Church ? " gave 
it to the printers. I had often felt the presence of Theodore 
Parker while writing, and believed, in, fact knew, that he 
composed the section I had thus appropriated ; but I had 
never mentioned my impression to even my nearest friends, 
nor expressed them in any manner. From the writing of the 
article, no correspondence had taken place between myself 
and. the office of "The Banner of Light." What was my 
surprise, almost immediately after the appearance of the arti- 
cle, to receive a letter from Mr. Colb}^ of " The Banner," 
stating, that, at their circle, Theodore Parker had. presented 
himself, and told them that he was the author of the article 
in question, and desired them to insert it in " The Banner," 
which they had accordingly done ! 

It is exceedingly difficult to account for this accurate trans- 
mission of intelligence in any other manner than by direct 
spirit-control ; but by this it becomes as clear as daylight. 
If Parker actually wrote, and then went personally to " The 
Banner" office with his message, there is no mystery or ob- 
scurity in the otherwise wonderful fact. 



THE RING-MANIFESTATION. 

This manifestation, of which full particulars were published 
in " The Banner of Light," was so carefully observed and test- 
ed, while its astonishing character so strongly attracted atten- 
tion, that the editors of " The Year-Book" considered it of 
extreme value, and wrote Mr. Danskin that possibly he might 



YEAR-BOOK OF SPIRITUALISM. 109 

furnish still more incontrovertible evidence of its genuineness. 
To this he kindly replied, — 

" ' The ring-manifestation ' was an unmistakable genuine spirit- 
effort to demonstrate to us their superior knowledge of the laws of 
Nature. 

" I have never in any other instance offered corroborative testimony 
to any statement of mine ; but as this was so entirely outside of 
the known laws of Nature, extended so far into the regions of the 
impossible, and was so valuable in its character, I obtained the 
signatures of a number of those who had witnessed the manifesta- 
tion, and have published a full account of this wonderful phenome- 
non in the last edition of ' How and Why I became a Spiritualist.' " 

By permission, we insert from the above-mentioned work 
the description of this " test," and the evidence of its truth- 
fulness. 

" On the 20th of January, 1867, a youth, apparently about nineteen 
or twenty years of age, introduced himself to me, and stated that 
he, like the Davenports, could free himself, no matter how securely 
he might be tied. After conversing with him sufficiently to convince 
myself of the probability both of his honesty and his mediumship, 
I proposed to investigate his claims that evening, provided he would 
submit to any test I might deem proper to apply. He readily 
assented, and presented himself at my dwelling at the appointed 
hour. Meanwhile I had procured a pair of handcuffs, ninety-six 
feet of small rope, and a board about the hight and width of his 
body, with twenty-five holes in it, each large enough to pass the rope 
through. 

" He was first handcuffed, then placed with his back against the 
board ; and the ropes, securely fastened about his limbs and body, 
were then passed through the holes, and tied on the outside. A large 
and powerful man was present, and aided me in tying the youth. 
We both worked diligently for twenty-five minutes, and were both 
confident that no unaided mortal could free himself from such bond- 
age. 

" He was then carried into an adjoining room, and left there in the 
dark ; and, in four and a half minutes, he walked in among us with 
the board under his arm, and the handcuffs dangling from his finger. 

"At this time, the First Spiritualist Congregation of Baltimore 
were holding weekly social meetings at Saratoga Hall ; which, after 
some further experiments at my dwelling, I induced the medium to 
attend. The exhibitions there were perfectly successful. On one 
occasion, an experienced sea-captain was one of the committee on 
tying ; and, being skillful in handling the ropes, he did the work more 



110 YEAR-BOOK OF SPIRITUALISM. 

perfectly and artistically, perhaps, than usual. Besides some ten or 
a dozen knots which were tied behind the board, there were two 
loops around the neck, drawn nearly as close as could be borne with- 
out strangulation, and tied with all the skill of this skeptical mariner. 
But the medium came from under the cover after a few minutes, 
entirely free, and without any of the knots being untied. The 
greatest sensation, however, was created by the fact, that the loops 
which had been around the neck were not at all enlarged, but still 
remained some six or seven inches smaller than the medium's head. 

" This singular occurrence made so strong an impression upon a 
gentleman present, that on the next day he went to a coach-smith's 
shop, and had an iron ring made some seven inches smaller in cir- 
cumference than the medium's head; and, bringing it to me, asked 
if I would place it, when next sitting with the medium, in connec- 
tion with the ropes and handcuffs, and see what result would follow. 
I did so on three or four occasions without effect : but on Sunday 
night, some ten days after the ring was first placed in my possession, 
the medium was sitting in my dressing-room ; a number of friends 
were* in the adjoining chamber ; and, after some forty minutes passed 
in the dark, he called me to come to him, his voice indicating fear 
or mental excitement. Upon entering the room, we found him tied 
securely to a chair, the iron ring around his neck, and a portion of 
the rope wrapped around the ring. After carefully examining the 
ring, we extinguished the light, and left him again alone in the room ; 
and the same power that had produced this wonderful phenomenon 
released him from his fetters. 

" After this manifestation had occurred some five or six times in 
connection with the ropes and handcuffs, I tried the experiment 
with the ring alone, ; and sometimes he would remain in the dark 
only two or three minutes before the ring would be around his neck.' 
At other sittings, fifteen or twenty minutes would pass before it was 
accomplished ; and occasionally the effort would be unsuccessful, no 
manifestation occurring. 

"The gentleman who suggested the ring, and the smith who made 
it, entered into a conspiracy to test the matter most effectually. 

"Another ring, precisely similar in appearance, was made, marked 
by four indentations while the metal was soft, and brought to the 
hall at one of our public exhibitions, without the knowledge of my- 
self or the medium. Watching their opportunity, they substituted 
the marked ring for the one originally used, and placed it under 
cover with the medium. 

" The manifestation was successfully given ; but the time was some- 
what extended, and the medium was very much exhausted. The 
first ring had been thoroughly magnetized by our invisible friends, 
and the other had not. Had I known the purpose of the parties, I 
would not have permitted it ; for although the intention was, proba- 
bly, not unkind, it might have caused much annoyance and injury 
to the medium. 






YEAR-BOOK OF SPIRITUALISM. Ill 

" I append to this article the certificate of some thirty persons who 
have witnessed the manifestation, not because I deem it necessary 
to offer any corroboration of my own statement, — for it is entirely 
immaterial to myself personally who accepts or who rejects the facts 
here narrated, — but because, in presenting an account of this re- 
markable phenomenon, I desire to have the evidence perfect and 
complete. 

" By special invitation, a party of eighteen or twenty gentlemen 
was assembled in my parlors one evening for the purpose of investi- 
gating this wonder that was now exciting the public mind; and 
among them was one of the most learned and eminent of our medical 
men, — a man who stands foremost among the scientific celebrities 
of our city. He, with two others forming the committee, carefully 
examined and marked the ring previous to the manifestation. The 
medium retired to the adjoining room, and in a few minutes returned 
with the ring around his neck, and remained in the parlor among 
my guests some fifteen or twenty minutes, giving ample opportunity 
for the most careful scrutin}^. 

" The distinguished gentleman to whom I have before alluded, after 
submitting the ring to the closest examination, after passing the 
edge of his penknife around the entire circumference of the ring 
while it was upon the medium's neck, said to me, — 

" ' Mr. Danskin, I will not attempt to say by what power this effect 
is produced ; for it is beyond the known laws of Nature : but I do 
say, sir, that the fact to which you invited our attention has been 
unquestionably established. , 

11 Once, when only three persons were present, — the medium, a 
friend, and myself (we sat together in a dark room ; I held the left 
hand of the medium, my friend held his right hand, our other hands 
being joined), — and, while thus sitting, the ring, which I had thrown 
some distance from us on the floor, suddenly came around my arm. 
I had never loosened my hold upon the medium ; yet that solid iron 
ring, by an invisible power, was made to clasp my arm, thus demon- 
strating the power of our unseen friends to separate and re-unite, as 
well as to expand, the particles of which the ring was composed. 

" In the earlier manifestations of this remarkable phenomenon, 
when a portion of the rope was wrapped around the ring, some 
cavilers, more captious than wise, suggested that a joint in the ring 
might be concealed by the rope ; but when the rope was dispensed 
with, and the naked ring was used alone, then all intelligent skepti- 
cism was silenced. 

" In conclusion, permit me to say that this simple fact, occurring as 
it does outside and independent of all the known laws of Nature, is 
not only potent in its defiance of those maligners of physical medi- 
ums who call themselves Spiritualists, but it appeals with direct and 
irresistible power to every phase of skepticism but two, — the one being 
based upon hopeless imbecility, and the other the result of invincible 



112 YEAR-BOOK OF SPIRITUALISM. 

hostility : and with neither condition do I desire to interfere ; my 
personal efforts for the propagation of our divine philosophy being 
directed only to those who have sufficient intelligence to appreciate 
its value, or sufficient candor to avow their convictions. 

" Wash. A. Danskin. 
"Baltimore, Md., Nov. 24, 1867. 

" This manifestation is attested by Robert Y. Wilson, John J. 
Kurtz, E. L. Kurtz, L. Z. Lyon, Henry C. Lynch, P. T. Eaton, 
L. H. Hyzer, Wm. Cooper, Dr. D. Bruce, John T. Rote, Jacob 
Weaver, J. H. Weaver, Charles Held, John M. Potts, Levi Weaver, 
Benj. McClellan, C. W. G. Baughman,0. L. Mathiot, Uriah Jones, 
Wm. Brooks, A. V. Foose, John Frist, Wm. Pridgeon, James Frist, 
Orlando G. White, Z. S. Purrington, John F. Edmondson, Preston 
C. Weaver, C. E. Dimmitt, Robert Booth, Francis H. Smith." 



A FRAGMENT. 

BY GEORGE A. BACON. 

Spiritualism, distinctively as such, came, in our day and 
generation, without the blowing of trumpets and beating of 
drums, — came humbly and modestly, like all great, important, 
and epochal events. It has pursued the even and uneven 
tenor of its way, until now it is recognized, even by its bitter- 
est opponents, as a dominant and yet augmenting power in 
the land, — recognized as having begun a revolution in human 
thought, already visible in literature, medicine, art, science, 
and in religion ; and it is destined to go forward, conquer- 
ing and to conquer, turning and overturning, until the spiritual 
truths it came to teach shall be everywhere recognized, ac- 
cepted, and appreciated. 

Its work is destructive, constructive, and reconstructive. 
It came as a regenerator, an educator, and a consoler. It 
already has been, now is, and will be to many multitudes 
more, a holy comforter indeed, — the veritable spirit of truth. 

At first it came to the head, convincing the understanding, 
enabling it to speak as one having authority, — came to 



YEAR-BOOK OF SPIRITUALISM. 113 

deepen and widen and enlarge the boundaries of man's mental 
vision. 

Next it came to bring comfort to the heart, joy to the 
mourner ; came to enrich by intensification man's affectional 
nature ; came to prove the dearest and greatest of earthly 
blessings, — the continuity and perpetuity of human love 
through and over death and the grave : and, lastly, it came 
to the spirit of man ; came with its magnetic processes of 
illumination and purification ; came inspiring, refining, and 
baptizing all. 

Amid the Sahara of mortal pilgrimage, are not these inter- 
ests worth bidding it welcome? worth rejoicing over? worth 
imparting and extending the knowledge thereof? 

Through the mists of its surroundings, consequent, in part, 
upon the imperfection of media, consequent in part, also, on a 
lack of correct knowledge even by those who profess to know 
most about it, all who are in any way interested are advised, 
both by mortals and immortals, to separate and appropriate 
only the good, the beautiful, and the true. Assimilating this 
with their daily thought and life, they may grow up unto the 
stature of perfect manhood and womanhood, even unto the 
stature of angelhood, while yet dwellers in the flesh. Man 
can and must match with the angels. It is his high and holy 
prerogative to call down grace from love, and light from truth, 
which, impregnating, shall angelize him. 



THE PROPHECY. 

BY EMMA SCARR LEDSHAM. 

An angel, with the prophet's far-off look, 
Uttered these words in my attentive ear : 
" Child, in the darksome ages of the past, 
A chilling vapor overspread the world; 
And only those who had the strength and will 
To scale the loftiest mountains could perceive 
The dawn that heralded the near approach 
Of that most glorious orb, the sun of knowledge. 
8 



114 YEAR-BOOK OF SPIRITUALISM. 

Those seers, of whom part were to good inclined, 

And part to evil, having learned some things 

More than their brethren of the vales and plains, 

Came down among them to impart the news, 

So wondrous, of a grand and perfect day 

That soon should bathe them in celestial light. 

But now the evil-minded prophets taught 

That they possessed the supernatural power 

To hasten or retard the blest event, 

For which all looked with upturned, anxious eyes. 

Then did the trembling, awestruck multitude 

With reverence gather round these self-styled. gods, 

And do them homage. Thus their thrones were built 

Upon credulity, and they became 

Tyrants and libertines. The earth with blood 

Was deluged ; and peace sought in vain to teach 

The useful and the ornamental arts. 

Slowly the sun ascended ; and across 

The murky sky the swift cloud-couriers sped, 

Bearing their lustrous banners stamped with words 

So legible, that all might read with ease, — 

1 Justice, Equality, and Love and Truth ; 

Emancipation" from the festering chains 

Of selfishness and sin and ignorance ; 

Freedom for all to worship, as they list, 

The soul divine that Nature animates.' 

Such were the mottoes on those flags of light ; 

And they became enstamped upon the minds 

Of all whose aspirations upward turned. 

Higher the sun ascended, and the hills 

Were wreathed with splendor ; and Darkness cowered, 

And clung in terror to the skirts of Earth. 

Electric thrills of expectation stirred 

The depths of human feeling. Men began 

To think, and closely question one another. 

Reason was heard with calmness and respect ; 

While Superstition drooped her sable wings, 

Bewailing her unhappy future lot, 

Since universal and despotic power 

Might ne'er be hers to wield at will again. 

Still higher climbs the sun ; and now the brows — 

The upturned foreheads of the multitude — 

Are bathed in his pellucid waves of light. 

Men, wondering, learn of things they dreamed not of 

While groping in the darkness of the past. 

They see the vastness of their sphere of life, 

That further reaches than e'en thought itself 



YEAR-BOOK OF SPIRITUALISM. 115 

Into the measureless deep on every side. 

They see the shining opportunities 

Bejeweling the mantle of the future. 

They see each other's weakness ; and they learn 

To lean on the Creator, not the creature. 

They see the footprints of the Deity 

Impressed on Nature everywhere. They see 

Their former soulless idols, shattered, fall 

Before Progression, who in trumpet-tones 

Cries, ' Men and women ! these momentous times, 

Foretold so oft by prophets in the past, 

Are now revealing to your startled view 

Their marvelous creations. Live and learn. 

Ere long, yon golden beams shall flood the earth, 

And swallow all the lingering shades of night : 

Then will heaven stoop to clasp in fond embrace 

The enraptured world, and crown her placid brow 

With fair Perfection's never-fading wreath. 

Take courage, ye who with despondence mourn 

The piteous wrongs of poor humanity ; 

Lift up your drooping heads : the blessed hour — 

The hour of change — draws nigh ; the hour draws nigh? * 



SPIRIT- COMMUNION. 

BY GEORGE CHILD. 

While my brother Edward was growing from childhood, 
I did not seek to force the subject of Spiritualism, which 
deeply interested me, on his attention. One evening, Mr. and 
Mrs. Everett were at my house ; and he called in, by chance, 
after our seance was over. While at supper, a table, a little 
distance from Mrs. Everett, moved towards her, without con- 
tact. I called his attention to this ; and, on her placing her 
hands on it, loud raps were heard, and the name " George 
William " spelled. This was the name of a child I had lost 
about six years previously. 

My brother was deeply interested, and told me that after- 
wards it came into his mind that he could procure rappings 



116 YEAR-BOOK OF SPIRITUALISM. 

as well as others ; and, while alone in his house, he sat, and 
the sounds came on the table. 

I proposed that we should sit, and, on so doing, soon heard 
the mysterious sounds. On calling the alphabet, " George 
William " was given. Then followed these sentences : 
" Quite happy : I am ever with you." " Dear ma, rest." 
His mother, being • fatigued, was not present ; and I was 
pleased with the latter remark, indicating in a few words 
his gentle, thoughtful nature, — childlike, and attentive al- 
ways to his mother. Then was spelled, " Pa dear, wait in 
hope : I am always with you." The peculiarity of the ex- 
pressions, " Pa dear, ma dear," was very characteristic. 

Then we received, " Postman-game ; I used to play with 
me." I could not understand this, and asked for an explana- 
tion. There was then spelled " u-o-y " (" you " backwards), 
which was an explanation ; for, by substituting " you " in 
place of" I," I corrected the preceding message. I asked 
for further explanation, when I received, " Back-room, fold- 
ing-doors, double knock ; " the whole making, " Postman- 
game, you used to play with me ; back-room ; folding-doors ; 
double knock." I could not recollect the events to which 
this leferred; but Mrs. Child recalled the childish game he 
used to play by taking an envelope that had been used, 
closing the folding-doors, knock, double knock, in imitation 
of the postman, and give the letter to me, saying, " Letter 
for Mr. Childs." 

He farther spelled, " Nannie dear, sleep so fearfully." 
This referred to his youngest sister, who was then asleep in 
an upper room. Then, " Thanks, dear uncle, for riting 
through pa." The phonographic spelling of writing, to me, 
was a test of my child's identity. My brother, nor myself, 
who were the mediums, would not, consciously or uncon- 
sciously, have made such blunders ; and I refer this fact to 
those who explain the phenomena by automatic or reflex 
action. There also appears to, be a little confusion in the 
sentence ; which should be, " Thanks, dear uncle, for writing, 
through you, to pa." 

I was told, by writing, to have an old and intimate friend, 
Mr. Jones, sit with us. When my brother, Mrs. Childs, and 



YEAR-BOOK OF SPIRITUALISM. 117 

myself, sat, the control had been harmonious ; but the intro- 
duction of my friend caused confusion. At last, I received 
a communication directing us to join hands. On complying, 
the raps spelled, " All is right ; much will be given ; have 
patience." The room was darkened. After a time, we heard 
the pencil writing, and then some sheets of paper fall under 
the table. These were folded, and thrown at each of us. 
Those under the table were failures. " Go " was written on 
one; on another, "I am her," — evidently intended for "I 
am here." On the one by Mr. Jones was written the initials 
of the name of his niece, and " Dear Mr. Jones, we are 
here." On the one by me, " Dear pa, all is well ; we are hap- 
py ; " and, " Can you read my writing ? I am obliged to 
write thus." This referred to the writing being all written 
backwards. 

On another occasion, on being asked if he would not give 
a communication for his mother, he wrote, "Dear ma, bless 
you ! I do not forget you." His gentle words we highly 
prize. What glorious truth ! what consolation for our sor- 
row ! Often by my hand I received messages from my 
spirit-child. When I asked him if he desired to come back, 
he replied, " I can not pain you, pa dear, by saying I do not 
want to come back ; but I am happy here." 

He persevered in his attempt to speak in an audible voice 
for a long time, and at length was successful. I could hear 
his essays, which sounded exactly like puffing out a candle. 
At last we heard the words, " Pa, ma," so peculiar and em- 
phatic, that I scarcely can describe them. 

By patient investigation, we have come to the conclusion 
that these wonderful manifestations are the work of spirits. 
They have been witnessed and described by Emma Hardinge 
and J. M. Peebles. 

That these pages may cheer the heart of some fond 
mother or bereaved father, that they may induce the mate- 
rialist to pause before he pronounces judgment, is the sin- 
cere hope of the writer. 

London, England. 



118 YEAR-BOOK OF SPIRITUALISM. 



PHASE OF MEDIUMSHIP. 

BY MARIA M. KING. 

I am a conscious inspirational or impressional medium. I 
write and speak for the spirit controlling me, with my own 
mind held entirely in abeyance, and yet entirely conscious 
of what is passing through my brain from the mind of 
another. I judge of what I speak or write as another would 
judge of it ; it being no more the product of my own brain 
than of that of a reader or a hearer of it, only in the sense 
that the quality of my brain must decide the quality of mani- 
festations which are produced through it. 

I have pne spirit-guide, who is the only one that controls 
my organization for public teaching ; and whatever spirit 
wishes to speak through my organization to. men in the flesh 
does it through this one as controller. 

I write many communications from different spirits ; but 
they are all given through this one, whom I term my teacher. 
He is my teacher in all things that pertain to " the life that 
now is, and that which is to come," I can most truly say. 
His manner of instructing me in the principles of the Spiritual 
philosophy has been such as to imprint what knowledge I 
have acquired of it so indelibly in my nature, that neither 
time nor circumstance can efface it. It is mine, as all truth 
must ultimately become, — made so by the experiences through 
which I have lived since I became a medium, and before ; 
which latter have been applied by the teacher since he gained 
power over my organization through my development. I 
value the education I have received from this teacher as 
above all price ; and I know by experience that mediumship, 
conducted by such as he, blesses the medium above what any 
thing else can, and, I believe, blesses mankind. 

The psychological power of my controller over me is so 
complete, that, when he attempts to give expression to his own 
thoughts through my brain, he can do so without the inter- 
ference of my own mind. I do not yield my reason, or my 



YEAR-BOOK OF SPIRITUALISM. Ill) 

privilege of judging for myself as an individual, to him or 
any other spirit ; and yet I know tnat perfect control can only 
be maintained while the controlling spirit commands, psj^cho- 
logically, the instrument he is using. 

The science of development, as understood by experienced 
spirits, the world, and Spiritualists in particular, need to un- 
derstand better than they do at present ; and I believe a com- 
parison of experiences of different mediums will be a great 
aid to thinking minds in coming to correct conclusions con- 
cerning the phenomena and laws of mediumship. 

Hammoxdton, N.J. 



MRS. J. H. CONANT. 

The name of " The Banner of Light " was given through 
the mediumship of Mrs. Conant some months previous to its 
first issue. Its famous "message-department" was suggested, 
and has since been uninterruptedly sustained, in the same man- 
ner. We are aware that the literary merits and utility of those 
messages have been severely criticised, but, we believe, always 
by those who have not comprehended their purpose. They 
are not to be judged by ordinary rules. They are the spon- 
taneous expression of spirits who usually there find their first 
opportunity of communicating with earth. If their diction 
was perfect, how soon would the critics carp at the incon- 
gruity ! Each speaks in his own language, and relates his 
own story. That a medium can relate these experiences, fill- 
ing one folio page of a journal like " The Banner," week after 
week, and year after year, and never repeat, we consider, of 
itself, an insurmountable obstacle to any theory short of its 
spiritual origin. They are unique. The history of the world 
presents nothing like them ; and, were they bound in one huge 
volume with their verifications, they would form the most 
overwhelming evidence to be drawn from the realm of mental 
phenomena. 

Those who attend her circles have the evidence of their 
senses. She is a delicate, retiring lady, who shrinks from 



120 YEAR-BOOK OF SPIRITUALISM. 

contact with the world. When she is controlled by the 
spirits, her manner and voice correspond to their character. 
She speaks in the soft modulations of childhood and the harsh 
tones of rudest men, in the feeble accents of age and the 
coarse notes of sternest health. During the delivery of each 
message, she is, for the time, the representative of the spirit 
who is communicating ; and her features correspond to the 
character controlling her. 

She is, probably, one of the finest illustrations of sensitive- 
ness in the long list of mediums, and a notable instance of 
the perfect control spirits may acquire over the physical or- 
ganism when allowed freely to perfect their purposes. 



They who live to see the day when truth shall be the 
presiding genius of every household ; when honesty shall be 
more than a reluctant conformity to selfish customs of .com- 
mercial trade ; when practical morality shall be something 
better than that now exacted by fear of God and Satan ; 
when the bankrupt laws of heaven shall be repealed, whereby 
men's sins are canceled with a pen dipped in the " blood of 
atonement ; " when the bond of society shall be mutual love, 
instead of chains and glittering bayonets ; when woman shall 
realize all her just and equal rights ; when intelligence, puri- 
ty, and happiness shall beam from every countenance, — need 
not be told that such is the results of the labors of those self- 
sacrificing reformers known as Spiritualists. — K. Graves. 



CALIFORNIA, — ITS WAYS AND WORKERS. 

BY MRS. H. F. M. BROWN. 

California as a State is still in her teens. Like Young 
America, she has ignored bonds and boundaries : she has been 
in truth a law unto herself, going the way she chose, doing 
as she would. Culture and experience will by and by place 



YEAR-BOOK OF SPIRITUALISM. 121 

her in the front ranks of reform. Fortunately, the young 
State has never put on the iron yoke of conservatism : she 
has, consequently, been free to accept whatever seemed worthy 
of attention. 

In 1849, California had no building worthy the name of 
church. The Catholics had established a few missions for the 
benefit of the natives ; but the white population gave little 
heed to the doctrines taught by the fathers. San Francisco 
was then the gambler's paradise. Gold in its plenitude came 
and went like April snows. Sunday was the people's gala- 
day. The gambler plied his vocation at the street-corners, 
and in the best halls and finest houses. The theaters were 
then, and are now, open on Sunday. 

The fabulous stories of California gold set the tide of emi- 
gration towards its shores. The Occident and Orient became 
represented. All nationalities are here congregated. When 
the gold-excitement subsided, the soul naturally enough as- 
serted itself. The religious element, the saving power, came 
to the rescue of those who failed to find rest and riches in 
the new country. No Puritan laws have been enacted here, 
saying to the soul, " Thus far, and no farther." Every wor- 
shiper can build his own altar, and consecrate it to any god 
he may choose. The Jew has built his synagogue, the Chi- 
nese his temple, the Buddhist his shrine, the Christian his 
church. Each went his way without molestation. 

But, with all these altars and various creeds, half the popu- 
lation are still churchless. Munificent Nature has been the 
priestess, law-giver, teacher. The Sierra Nevadas, the Yo- 
Semite, the broad vallevs, the wealth of waters, are su^gr es . 
tive of a father's generous love and ever-protective care. 

The old garments seem quite too small ; and patching and 
piecing are not in accordance with California custom. But 
in ignoring the old faith, in refusing to pay blind homage to 
the " unknown gods," the soul has not denied allegiance to 
truth : it has loved, hoped, waited. 

When California was yet a Territory, when men lived in 
mining-camps and canvas-tents, they were reciprocants of 
angels' visits. In many of the mining-districts there were 
men who saw visions, who dreamed pleasant and prophetic 



122 YEAR-BOOK OF SPIRITUALISM. 

dreams, — men who communicated by means of table-tipping 
and raps, and spoke in " new tongues." Not a few faint 
hearts gathered strength from the good words the angels 
spoke. Wandering souls heard and heeded the spirit's gen- 
tle warning ; the sorrowing were made glad, the mourner was 
comforted. Rough miners have many a time gathered under 
the friendly branches of a forest-tree to listen while some 
one of their number read from a well-worn newspaper tidings 
from the land of souls, or to the inspired words of one of their 
own number. The Californians learned by " the angel Past " 
that the bearers of spirit-messages were coming to them. They 
hoped and waited. 

Mrs. Eliza W. Farnham, author of "Woman and her 
Era," " The Ideal Attained," and other works, came in an 
early and dark day. She was among the first to accept 
angel-teachings, and the first to give a lecture in the interest 
of Spiritualism in the territory. Her words of love, the new 
faith she proclaimed, won for her the esteem of the good and 
the curses of the bigot. Her heart beats in heaven 'now. 
She bore to that better land the blessings of the souls she 
saved. 

Miss Munson, in 1856, came to the golden shore. A good 
medium, she gave heed to the famishing souls of many, and 
went on to another labor-field. 

J. V. Mansfield, a remarkable writing-medium, came 
next. He spoke to the investigator in his native tongue. 
The Chinese, the German, the Jew, — all heard from their 
loved ones who had gone to the hereafter. In blessing he 
was blessed. 

Mrs. Ada Foy, a good rapping and writing medium, has 
resided here five years, doing missionary-work among the 
churches. 

Dr. John Allyn has been on the coast some ten years. 
His time is not given altogether to the promulgation of 
Spiritualism ; yet he is a good and faithful servant, speaking 
ever for a cause that is dear to his soul. 

Hon. J. M. Peebles, the well-known author and speaker, 
visited California in 1861. He came in search of healing balm. 
But the field demanded laborers ; and he was pressed into 



YEAR-BOOK OF SPIRITUALISM. 123 

service, working with a will, — mostly in Woodland and Sacra- 
mento. Though frail and negative, what of vitality he had 
was consecrated to humanity and the dissemination of the 
Spiritual philosophy. His earth-work, we are glad to say, did 
not end on this coast. He is now United*States consul to 
Trebizond, Turkey in Asia, where he is doing government 
duty, and prosecuting exhaustive researches into the Spirit- 
ualism of the East. During four years previous to his leaving 
America for the Old World, he was connected editorially with 
" The Banner of Light." 

Benjamin Torm was here some two or three years, speak- 
ing, and publishing " The Banner of Progress." He has per- 
formed bold service in putting down the old, in excavating 
and laying the foundations for the new temple. He is now 
in Oregon as missionary. 

Emma Hardinge gave one of her best years to this State. 
She went from mountain to valley, from hamlet to city, 
heeding neither summer's heat nor winter's storms. The 
people called ; the angels said, " Go, the bearer of good news 
and grand thoughts." She went and worked just as Emma 
Hardinge will work. 

Laura de Force Gordon, a clear-headed, strong-handed 
woman, has been here and there some two years. Nothing 
intimidates her. When work is to be done, she will do it, and 
do it well ; some one says, with a rush. She has spoken thir- 
teen out of fourteen consecutive nights. The woman's-suf- 
frage cause has enlisted her services ; but she is not lost to 
ours. 

Mrs. C. M. Stowe has been five years in the State. She 
devotes her time and energies to healing the sick, and speak- 
ing to the people. She has averaged two lectures a week 
for five years. 

J. M. Spear has been here for some months, speaking, heal- 
ing, and aiding all charitable works. Mrs. C. H. Spear is 
ever at her husband's side, helping by her loving words and 
tender sympathy. 

Mrs. Laura Cuppy Smith. A literary gentleman of San 
Francisco, in a private note, says, " Mrs. Smith has labored 
in California some five years, — three in San Francisco. Dur- 



121 YEAK-BOOK OF SPIRITUALISM. 

ing these years, she has delivered over five hundred lectures. 
Her platform has always been broad and independent. It 
embraces not . only the fact and philosophy of invisible 
intelligence and manifestations, but all suggestions of an ele- 
vating and reforming tendency. She is true to truth as she 
understands it. She is not nor will be wedded to party or 
sect. As an orator she has no superior. She wins all hearts 
by her sweet and persuasive voice." The crowding of large 
halls, when she speaks, is testimony enough to her worth. 

Miss Eliza Howe Fuller, a young lady from Maine, has, 
by preaching, and by living the doctrines she preaches, done 
a good and very acceptable work in San Francisco. 

Rev. J. S. Loveland has commenced a course of lectures 
in San Francisco. It is hoped that he will be induced to 
remain, — a minister of the New Dispensation. 

J. S. Finney has been an eloquent defender of our faith ; 
and would be still, no doubt, were he not called in another 
direction. 

Mrs. Amanda D. Wiggin of Los Angeles is a fine clair- 
voyant and good trance-speaker. It is to be hoped that she 
will devote her time to the cause so dear to her soul. 

Mrs. Mary Beach of San Jose possesses rare clairvoyant 
gifts. She has done excellent missionary work in various 
places. She once met a band of hostile Indians. She was 
powerless. A shocking fate seemed inevitable ; but the 
angels were with her. An old chief who had gone to the 
u happy hunting-grounds " came and spoke, through her, to 
the red men, calling them " children." One of them said in 
broken English, u You white squaw know my father. You 
see him. He talk to us. We no hurt you." 

These apostles of the New Philosophy have scattered far 
and wide the germs of truth. There are a number of socie- 
ties, but only two Children's Lyceums yet established; but 
there is a grand future for California. 

San Francisco, Cal. 



YEAR-BOOK OF SPIRITUALISM. 125 



SPIRITUALISM IN WASHINGTON, D.C. 

VERAX. 

Here, in the capital of the nation, Spiritualism is an estab- 
lished fact, and is daily growing in the estimation of an intel- 
ligent public. Through much opposition, and great persecution, 
the friends — few in number, but with large hearts, — rallied 
around their chosen leaders, John Mayhew and Rev. George 
White ; who, thus sustained, faced the storm, mildly forbearing, 
and never returning railing for railing, and by their steady, 
unflinching, and consistent course have gained the esteem and 
confidence of all. Through their instrumentality, the angels 
have thus far carried forward their designs, and realized the 
fruit of their labors. The society called the First Society of 
Progressive Spiritualists was organized on the last Tuesday 
of May, 1867 ; from which time, to the present, Brother May- 
hew has stood at its head, with marked success in all that has 
pertained to the financial and spiritual affairs of the society. 
This society has no creed, no limitation to the growth of mind. 
From its organization to the present, it has been regularly 
supplied with acceptable speakers, from Oct. 1 to May 31, 
each season ; their platform entirely free. The following 
speakers have occupied their desk : Sarah A. Horton, Miss 
Bennett, Thomas Gales Forster, J. M. Peebles, Nellie T. Brig- 
ham, Mary J. Wilcoxson, Alcinda Wilhelm, Cora L. V. 
Tappan, Anna M. Middlebrook, Nettie Pease, N. F. White, 
Clair R. De Vere, Susie M. Johnson, E. V. Wilson, Emma 
Hardinge, Giles B. Stebbins, Moses Hull, and Isaac Rehn. 
During the past season, the president has succeeded in keep- 
ing the facts of spiritual intercourse before the people through 
the medinmship of C. R. De Vere, E. V. Wilson, Charles H. 
Reed, and Mr. Keene, who have visited this city for this espe- 
cial purpose. Other excellent mediums resident here have 
also done their share well and nobly in this good work. 
Among these last should be named, with honor, Mary J. 
Lanston (now on a mission-work in Nebraska and Iowa), 



126 YEAR-BOOK OF SPIRITUALISM. 

Mrs. Hull, Mrs. Wright, Mrs. Sawyer, Miss Betts, Mrs. 
Young, Dr. Kline, and others, whose names are not now re- 
called. 

The weekly conference-meetings during the entire three 
} 7 ears have been of great interest and benefit to those who 
participated therein. 

The society has now a leased hall, well furnished and 
decorated by themselves, which will be their permanent home 
for the rest of their lease, — three years unexpired, — by which 
time it is hoped that- the ability may be found to erect a per- 
manent temple. 

There are a great many Spiritualists among the senators 
and members of Congress. From careful computation, based 
on personal knowledge, there are at least twenty-two out of 
sixty-seven in the Senate. It may be that the proportion of 
members of Congress may be as large, but perhaps not more 
than fifty out of two hundred and five. These, for the most part, 
are free to acknowledge themselves Spiritualists among Spirit- 
ualists, but nowhere else ; they are so much afraid of losing caste 
by so doing. If they would be honest to themselves and the 
world by declaring their convictions, and boldly placing them- 
selves by our side, it is morally certain that the Spiritualists 
would have the largest society in the city. Besides the above, 
we have high government officials, and officials of all grades, 
judges, 'auditors, commissioners, generals, &c, none of whom 
would at present thank you for publishing their names, or any 
person for reporting them. Our Children's Progressive Lyceum 
has been quite interesting, though not so prosperous as we could 
have desired. It has been under the management of George 
B. Davis, conductor, and Mary B. Hosmer, guardian ; both of 
whom have recently relinquished their offices, — Mr. Davis to 
take up his residence far away. Thus much it was thought 
well to give you for your " Year-Book." 



YEAR-BOOK OF SPIRITUALISM. 127 



SPIRITUALISM IN PHILADELPHIA. 

BY HENRY T. CHILD, M.D. 

When the reports of the Rochester rappings were sent 
over the land, a few persons in this city, who had been en- 
gaged in investigations in magnetism and psychology, were 
ready to examine into the matter carefully. 

Andrew Jackson Davis's great work, " Nature's Divine 
Revelations," had been before the public, and was creating 
considerable interest. 

An association was formed in 1850 for the purpose of 
reading this book in public ; and, in the autumn of that year, a 
circle was formed for the purpose of obtaining spiritual com- 
munications. A clairvoyant medium had given directions as to 
the sittings; and, for four months, they continued their meet- 
ings with great regularity. At the end of that time, about 
the 1st of February, 1851, the first well-defined manifesta- 
tions were received in the form of raps. The writer was not 
a member of the circle, but was pursuing similar investiga- 
tions, and received communications through a private medium, 
by means of the raps, about the same time. There were three 
places in our city where the raps occurred within two weeks 
of the 1st of February, 1851. Mediums were developed in 
various places, and considerable excitement created. 

An association was formed in this year for the purpose of 
securing lecturers, which was continued in existence up to the 
present time, and is now known as " The First Association 
of Spiritualists of Philadelphia." It has leased the church 
formerly known as Stockton's Church : it is a plain building, 
neatly fitted up, and capable of seating one thousand persons. 
They have adopted the name of Harmonial Hall for it. 
Regular meetings are held as follows : Lectures on Sunday 
morning and evening, and Friday evenings ; L}^ceum No. 1 
on Sunday afternoon ; conferences on Wednesday evenings. 

There is a society, which owns, and holds its meetings at, 
the Thompson-street Church. This was formerly a Universal- 



128 YEAPw-BOOK OF SPIRITUALISM. 

ist church, but is now dedicated as "The First Spiritualist 
Church." They hold meetings and public circles on Sun- 
days, and occasionally on other evenings. 

An organization known as " The Spiritual Union " occupied 
Washington Hall. 

There are three Children's Lyceums in the city. No. 1 
is the largest and most successful. It was instituted in 1864, 
under the auspices of S. J. Finney; and, for nearly six years, 
was under the able conductorship of Michael B. Dyott, aided 
by his earnest and devoted wife, Mary J. Dyott, and a corps 
of excellent leaders. At one time, it had three hundred 
members. 

Lyceum No. 2 has been in existence several years, and has 
about one hundred members. 

The Spiritual Union had a very successful Lyceum under 
the conductorship of Damon Y. Kilgore, but has adjourned, 
subject to the call of the officers. 

It is difficult to estimate the number of Spiritualists in our 
city. The Catholic council, in estimating the number of Spirit- 
ualists of the country at eleven millions, must have depended 
mainly in their estimates upon information obtained in the 
large cities. One of the liberal papers estimates the number 
in our city at thirty thousand. 

I believe, that, taking the three fundamental positions of 
Spiritualism, — 1st, That man is a spirit now and here ; 2d, 
That that spirit has unbroken and continued existence ; and, 
3d, That it can, under favorable conditions, communicate with 
those in the form, — one hundred thousand persons in this 
city will willingly indorse them. 

I estimate the number in the State at two hundred and 
fifty thousand. There are, I think, three hundred public and 
private mediums in this city, and six hundred in other parts 
of the State. 



YEAR-BOOK OF SPIRITUALISM. 129 

SPIRITUALISM IN DUBLIN, IRELAND. 

BY IVER MACDONNELL. 

Spiritualism, so far as I am aware, was first introduced into 
Dublin, about fourteen years ago, by Capt. Casement, — a 
gentleman who took much interest in the subject, and brought 
an uneducated medium from Lancashire, named Alexander. 
Neither the table-moving manifestations of this medium, nor 
the persuasion of the captain, had any influence beyond excit- 
ing a temporary interest with a few, and producing contempt 
and ridicule with most who witnessed his experiments. I ob- 
tained a private sitting with him ; when it was intimated by a 
female spirit, in reply to my question as to her reason of 
coming to me, " Because you will yet be the means of for- 
warding this truth in Ireland." A course of study and prac- 
tice of mesmerism prepared me for receiving the experiments 
of the Davenport Brothers as genuine some time after, — in 
the early part of 1866. Struck by their phenomena, I formed 
a circle of the members of my family and a few friends, and 
succeeded in developing three writing-mediums, — one a gentle- 
man, through whom the spirits of Charlotte Bronte and of the 
poet Shelley purported to communicate. Although no logical 
evidence or demonstration of the reality of these authors could 
be given of their real presence, yet the highly poetic and 
purely moral tone of their communications was sufficient to 
satisfy my mind of the truth of the pretension. I carried on 
a private course of study with another medium meanwhile, 
observing the similarity of the phenomena, and not letting the 
mediums ever see each other ; I myself exhibiting no me- 
diumistic power whatever. For nine months, this circle gave 
weekly evidence of the truth. After a lapse of nearly two 
years, I formed a second circle, of entirely new elements, and 
found quite similar results, — only of a higher order, and more 
voluminous. I kept a careful record of every question and 
answer during all this time, and now have several manuscript 
volumes, which I value highly, and from which I make ex- 
tracts herewith. 

9 



130 YEAE-BOOK OF SPIRITUALISM. 

On all occasions, I invited inquirers of all sorts to be pres- 
ent, several of whom formed circles of their own afterwards. 
And so the subject is fairly started in Dublin, but, as yet, utter- 
ly disbelieved by the public ; while the adherents may be in- 
cluded in a couple of dozen. 

Some of our believers admit " intelligence outside our- 
selves;" others fear that " even our best communications may 
be only delusions by evil spirits," and that "it is as well to 
let the matter alone altogether." I and a few others think 
that good thoughts can emanate only from good minds ; and 
that the high moral elevation and intelligence which charac- 
terize the communications justify us in believing their state- 
ments of their identity, — the more particularly as the objectors 
are as silent, when asked to explain the phenomena, as they 
are talkative in their opposition. 

My own opinion is, that, all other means having failed to 
raise men's thoughts beyond the things of earth and time, it 
is found necessary to meet the practical mind of this day by 
experimenting in spirit-intercourse, and thereby supply facts 
to prove what there was no faith to receive ; for that prac- 
tical infidelity as to future existence, responsibility, and prog- 
ress, prevails, none can deny, — except, indeed, among the so- 
called ignorant classes. 

Ireland will yet be, I believe, a grand field for Spiritualism, 
as its people have ever been truly religious. The very supersti- 
tions so abundant in its history, the fairy-lore, the charms, mi- 
raculous power of relics, &c, prove the existence of the mind 
susceptible to this science, as contrasted with the metaphysi- 
cal, reasoning head of the Scotchman, and the materialistic, 
matter-of-fact, sensuous character of the Englishman. 

The effect of the study of Spiritualism on my mind, and on 
those of several others I know, has been to verify many in- 
credible passages in the Scriptures ; to reconcile the character 
of Deity to goodness and love ; to create a living belief, which 
affects our lives, of the transient nature of this human life, 
and the awful reality of that approaching ; as well as to lift 
us out of the influence of human teaching on religious subjects 
by the practice of holy spirit-communion. 



YEAR-BOOK OF SPIRITUALISM. 131 

EXTRACTS FROM MINUTES OF CIRCLES. 

PERCY B. SHELLEY, THROUGH 0. DEDRICKSON. 

"The air is full of ever-active spirits; 

The perfume from the stricken rosebud lingers: 
And shall the higher life that man inherits 

Be swept away by Death's all-changing fingers? " 

Question to Shelley. — What are your present views of your 
writings ? 

Answer. — There is much that I have written that I 
could, oh ! I could, wish I had never penned. They were 
the sincere expressions of a boy, who, goaded by the mockery 
of dead forms and narrow-minded professors, confounded 
the withered branches with the living tree. Am I not a 
proof against my own works ? I thank God, who has, 
through Spiritualism and other means, permitted me to coun- 
teract what I wrote. Oh the bitterness to sit beneath the 
tree, spreading its darkening branches to the sun, whose seed 
we've set in the ground, and watered by the tears of earnest- 
ness and hope, — the bitterness to see what we had hoped 
would give forth fruit to all, become in other hands life-taking 
drugs, like dark clouds round the sun ! 

Question. — Is poetry, which flows from imagination, of as 
much advantage to mankind as philosophy, which is founded 
on fact ? 

Answer. — Poetry is that which leads the soul to good. 
Philosophy examines things of earth. The poet leads the soul 
by degrees to the throne of God ; the philosopher leads the 
soul from that throne, from the great First Cause, to lower 
details : but the true poet is always a philosopher. 

Question. — What is your view now on predestination and 
free-will ? 

Answer. — Actions free, within a destined path. 



132 YEAR-BOOK OF SPIRITUALISM. 



SPIRITUALISM IN PARIS. 

" Mr. J. Burns. Sir, — In offering you ray thanks for your 
friendly notice of the Parisian Society of Spiritist Studies, which, 
since the last annual election of its officers and board, I have the 
honor of representing, I beg to inform you tliat this society is not in 
any sense a new one, but is, on the contrary, the same society 
that was founded in 1857 by M. Allan Kardec, and which, so far 
from having fallen into ruins, has not only constantly maintained 
its primitive organization, and held its usual meetings, but has ac- 
cepted the additional responsibility that has devolved upon it through 
the loss of its revered and regretted founder, as a motive for increased 
diligence in the great work which Spiritists and Spiritualists have 
equally at heart. 'Compelled to take other premises by the ex- 
piration of the lease of those formerly occupied by our society in the 
Rue Ste. Anne, we are about to establish its headquarters at No. 27, 
Rue M^liere (close to the Palais Royal), where we hope that our 
English friends who may visit this capital will not forget to inscribe 
their name and address, in order that those, who, on both sides of the 
Channel, are laboring for a common end, may have the opportunity 
of becoming acquainted with one another. — Your faithful servant, 

Eugene Bonnemere, 

Acting President of the Society Parisienne des Etudes Spirites. 
31 Rue de Boulogne, Paris, March 8, 1870. 

English Spiritualists will be interested in learning that the 
Honorary President of the Kardec Society is the eminent 
young astronomer, M. Camille Flammarion of the Paris Ob- 
servatory, member of the Bureau des Longitudes, and of half 
the learned societies of Europe ; many of whose works (as 
" Les Merveilles Celestes," " La Plurality des Mondes Habi- 
te's," " Dieu dans la Nature," &c), though purely scientific, 
may be considered to constitute an important element of 
Spiritist literature, by the clearness with which they demon- 
strate the reality of the divine action in the production of the 
phenomena of the universe, and by the evidence they in- 
directly furnish of the existence of an invisible world in con- 
nection with our own. 

M. Flammarion being prevented, by his onerous and ab- 
sorbing scientific occupations, from taking any active part in 
the administration of the society, the latter devolves mainly 






YEAR-BOOK OF SPIRITUALISM. 133 

on its amiable and excellent acting president, M. Bonnemere, 
well known to the literary world of France by his important 
historical works, among which may be cited " LTIistoire des 
Paysans,'" " La France sous Louis XIV.," " La Vendue en 
1793, " ' k Les Dragonnades," &c. Madame Bonnemere, one 
of the rare examples of purely mechanical mediumship, has 
published two remarkably interesting and charming novels, 
" Le Roman de l'Avenir " and " Louis Hubert," written b}^ 
her hand in a perfectly unconscious state of trance. Among 
the members of the committee is our countrywoman, Miss 
Anna Blackwell ; and among the members of the society are 
our countrymen, Dr. Love and Mr. J. H. Gledstanes. We 
hope to be able, from time to time, to give to the readers of 
" Human Nature " notices of the doings and discussions of 
the society, together with some of the spirit-communications 
obtained by its mediums. 

Our Paris friends are evidently not going to sleep since the 
loss of their late leader. A joint-stock company QSocietS 
Anonyrne), Avhose offices are at No. 7, Rue de Lille, has re- 
cently been incorporated, under the auspices of Madame Kar- 
dec, for the sale of .the Kardec books and the other works of 
the Spiritist School. We strongly advise all Spiritualists who 
may find themselves in Paris to call at the offices of both these 
organizations, knowing from our own experience that they will 
meet with a cordial welcome from our Paris brethren. 

" La Liberte," M. Emile de Girardin's paper, states that the 
Marquise de Boissy (Countess Guiccioli) declares that her 
intercourse with Lord Byron has never ceased. She writes to 
the great poet, places before herself a large sheet of blue- 
woven paper, as Byron liked it, falls into a kind of ecstasy, and 
lifts up her eyes to the ceiling ; and a few minutes afterwards 
her hand runs on the paper involuntarily, without her look- 
ing at it, and the answer comes. Dr. Cerise (a well-known 
French physician), it appears, witnessed the phenomenon 
two years ago ; and that very day Lord Byron's letter an- 
nounced that "an American author was preparing to write on 
his life a book full of false and horrible things." — Human 
Nature. 



134 YEAR-BOOK OF SPIRITUALISM. 

We are informed, from reliable sources, that the number of 
outspoken Spiritualists in Paris exceeds fifty thousand, and 
that there are at least ten thousand in Lyons. The number 
is not as great proportionally in the rural districts ; showing 
that in France, as everywhere else, its receivers are among the 
best cultured minds. 

Mr. H. D. Jencken, becoming acquainted with M. Dufay- 
ette, the patron of the Zouave Jacob, noted numerous cases 
of cures that have been performed at the business-place of 
that gentleman. Jacob occupies nearly the same position, as 
healer, in France, that Dr. Newton does in America. 

There is no public trance-speaking in Paris, and can not be 
under the present system of government espionage. There 
are thousands of media in the city ; but they appropriate their 
gifts to private families and their own edification. There was 
but one professional medium for manifestations last September 
in Paris. This lady charged five francs a seance, Jesse B. 
H. Shepherd, the celebrated musical medium, was quite suc- 
cessful while sojourning for some ten months in Paris. He 
was patronized by the elite of the spiritualistic public. 

Among the distinguished Spiritualists of Paris who do not 
accept the re-incarnation theory of Kardec are M. L6on 
Favre, Consul-General of France, Baron De La Taille, and 
Z. J. Pierart of the " Revue Spiritualiste." 

The Baroness Kischendorf (formerly Madame Stoltz, queen 
of the Grand Opera of Paris) has gone strenuously over into 
devotion, and has published a book entitled " Dicte*es Spirites," 
which she puts forth as having been written under the imme- 
diate inspiration of Queen Marie Antoinette. 

M. Pierart of the " Revue Spiritualiste " occupied a com- 
manding position in the public schools of Paris until the ut- 
terance of his republican convictions, — just before the attempt 
of Dec. 11, 1861. He is author of a fine epic poem entitled 
" The Drama of Waterloo," and quite famous for his research 
into ancient history and archaeology. It is hoped that there 
may soon be more union between the two schools of French 
Spiritualists. 



YEAR-BOOK OF SPIRITUALISM. 135 



SPIRITUALISM IN SMYRNA, ASIA MINOR. 

This city, golden with the memories of early Christian 
teachings, sits to-day like a queen upon the border-lands of 
the Orient. 

Passing the Greek Church, a modern structure, the Arme- 
nian houses, and a drove of burdened camels, to the suburbs 
of the city, I commenced ascending the hill towards the old 
castle, accompanied by a dragoman. It was nearly noon 
when I reached the tomb of Potycarp, the ancient Smyrnian 
bishop, the good Christian martyr, the acquaintance and fer- 
vent admirer of the apostle John. This tomb, held semi- 
sacred by both Mohammedans and Christians, overlooks the 
two hundred thousand souls that constitute the present city 
of Smyrna. 

The panorama of vale and city, sea and mountain, as seen 
from the old Genoese castle, was absolutely entrancing. The 
" early rains," to use a scriptural phrase, had touched with 
bright tints the leaves of the orange-fields and the gardens 
of the valleys ; and eveiy shrub and bush and blade of 
grass, glowing with the hectic flush of a resurrection-life, 
seemed to say, like the burning bush of Midian, " Take thy 
shoes from thy feet ; for the place on which thou standest is 
holy ground." During the last six months, I have seen the 
lordly North and the sunny South ; at my feet have lain 
matchless ruins, and rolled tideless rivers ; around me have 
stood monuments of valor and patriotism, and the scattered 
remnants of Hellenic grandeur. Greece became poetically 
rhythmic through the songs of Byron and the heroic strains of 
Schiller ; and Italy by the poesy of the inspired Tasso, and the 
melody of Rossini : still I can not feel that such sacredness 
attaches to these countries as to America, enclosing the ashes 
of Washington and Lincoln ; to Asia Minor, honored with the 
tombs of Poly carp and John, — that " disciple whom Jesus 
loved." 

Reaching Smyrna, we speedily found ourself in the society 
of several prominent Spiritualists. Among these we may 



136 YEAR-BOOK OF SPIRITUALISM. 

mention M. C. J. Constant and M. E. H. Rossi. Calling at 
Mr. Constant's palatial residence, in front of which is a beau- 
tiful garden, fringed with fig, lemon, and orange trees, we 
were, after taking our seat upon a most inviting divan, treated 
to a cup of Turkish coffee, fruits, and delicious preserves. 
This Js the Oriental custom. Everywhere in the East, hospi- 
tality is as profuse as commendable. Among other kindnesses 
conferred, we are indebted to this gentleman for a choice piece 
of original music, written under inspiration, and entitled " The 
Spirit Souvenir." 

The Smyrnian Spiritualists, divided upon the subject of re- 
incarnation, hold seances during the winter months. Anxious 
for an increase of knowledge and a greater variety of spirit- 
manifestations, they desire books from England and America, 
and the development of more native media. How many 
Americans were aware of circles, seances, spiritual music, and 
gatherings of Spiritualists in Smyrna, the seat of one of the 
original seven churches of Asia ! How true that 

" God sends his teachers unto every age, 
To every clime, and every race of men " ! 

There are distinguished Spiritualists in Damascus, and more 
in Beirut. Among these are M. Ladislas Mystkowski, Lieut. 
Dragons Ottomans, Dr. G. Felice Granie, Col. Toufau Bey 
Gosiiminski, M. C. St. Galatti, and others, who rejoice in 
the teachings of Spiritualism. These patronize the French 
rather than the English or American Spiritual publications. 

It is with pleasure we present the following translation of a 
letter from C. Constant on the status of Spiritualism in 
Smyrna, bearing date June, 1870 : — 

"Editors Year,-Book, — . . . For the present, I can only give 
you the following information. Our Spiritualists never have had any 
thing like a form of constitution. . . . The believers in Spiritualism 
are not to he counted : they are multitudes, entertaining different 
views and opinions ; and it is difficult to classify them : besides, we 
are in a country where there is great want of intellectual and moral 
culture. 

" As to mediums, we have only one very good one. She wrote me- 
chanically, and was clairvoyant j but she has lost the gift with the 



YEAR-BOOK OF SPIRITUALISM. 137 

loss of health. . . . We have no other medium of real worth; and 
this is one of the eauses of our want of success in our Spiritual society. 
As to Spiritual documents, we preserve all the prominent facts ; but 
these notes are the exclusive property of our Spiritual society, and 
we intend to publish them ourselves. As to our doctrine, the facts, 
as seen and comprehended by us, cause us to favor Allan Kardec's 
school of Spiritualism." 



SPIRITUALISM IN ITALY. 

Italy, though abounding in monuments of antiquity, mag- 
nificent cathedrals, gorgeous palaces, and splendid galleries of 
art, is in chains. A Roman-Catholic priesthood has busied 
itself for centuries in forging them. Thinkers are planning to 
rend them asunder. In Florence, Spiritualists are thorough- 
ly organized, having a fine society. In this city, " The 
Aurora" is published by that indefatigable worker, Giralamo 
Parisi. 

Baron S. S. Kirkup has resided in Italy, in Rome or Flor- 
ence, for the last fifty years, devoting his life to painting and 
the collection of rare pictures. He was well acquainted with 
the eminent artist Blake, whom contemporary artists consid- 
ered half insane because he professed to see spirits, and trans- 
fer spirit-scenery to canvas. The baron has an extensive 
library, treating of magic, the occult sciences, and the mysti- 
cisms of the Neo-Platonists. Though he had previously been 
knighted, Victor Emanuel conferred upon him, last year, 
the order of La Carona a" Italia. Early accepting mesmer- 
ism, he has been for fifteen years an avowed Spiritualist. His 
own daughter is the principal medium he consults. The poet 
Longfellow, visiting the baron, expressed great satisfaction in 
the manifestations he received. The distinguished sculptor, 
Hiram Powers, is also a firm Spiritualist. Positive evidence 
forced this conviction upon his mind. Referring to some very 
unpleasant experiences, he expressed deep regret over the de- 
ception and weakness of certain Spiritual media, and wished 
to see Spiritual literature more high-toned and solid. 



\ 

138 YEAR-BOOK OF SPIRITUALISM. 

Naples has quite a large circle of believers in the Spiritual 
philosophy, among whom is Baron Caparera, who has trans- 
lated into the Italian, and published, several important works 
of Allan Kardec. 



SPIRITUALISM IN ITALY. 

BY G. DAMIANI. 

Editors of the Year-Book. Dear Sirs, — From the time 
I promised to furnish you with some data as to the status and 
prospects of Spiritualism in Italy, I have made every possible 
inquiry on the subject. I have visited the principal towns, 
and consulted many of the leading men of the movement, in 
the Peninsula; and I now feel confident that I am laying be- 
fore your readers a fair statement of the present condition 
and future hopes of the new philosophy in this country. 

This great luminary of modern Spiritualism, having risen 
in the West, made its appearance on our horizon much later 
in the day. Fifteen years ago, when its rays had already lighted 
and warmed the Western hemisphere, it had scarcely dawned 
on this side of the Alps. Would that I could say it has 
advanced here in the same ratio ! But it has not ; and, to 
account for this backwardness, numerous and more potent 
reasons than its later appearance on our shores are to be 
assigned. 

The history of Spiritualism in Italy, as elsewhere, is but the 
history of a great struggle : here, however, where priestly 
domination has had fuller sway over the minds of the people, 
and where it still reigns supreme over the soul of woman, to 
a degree unparalleled, perhaps, in the history of nations, the 
struggle has been more severe than anywhere else. 

Rent and distracted for centuries by tyrants and priests, 
fair Italia has but recently entered into the family of nations ; 
and her Titanic efforts to liberate herself could not but leave 
her in a perplexed and prostrate condition. 

Financial embarrassment, party strife, the undeveloped 



YEAR-BOOK OF SPIRITUALISM. 139 

state of the press, the insufficiency of Spiritual literature, the 
ignorant condition of the masses,* and lastly, though most 
serious (and as the natural re-action against arbitrary and 
repulsive theological teachings), the widely-spread contagion of 
materialism, infecting all classes of society, — these have been, 
and are still, apart from and in addition to priestly influence 
and theological prejudice, the obstacles in the path of Spirit- 
ualism in Italy ; and these are the reasons why it is yet in its 
infancy amongst us. 

Let not this somber picture, however, fill you with dismay : 
the foregoing has more reference to the past and present than 
to the future. The gifted race inhabiting the shores of the 
Adriatic and the Mediterranean is making great efforts to 
regain the lost time, and advancing with mighty strides 
towards a brilliant future ; and, if Spiritualism is yet in its 
childhood here, it is evincing great strength and vitality. Like 
the infant Hercules, it has already strangled many of. the 
pythons which endeavored to crush it in its cradle ; and I will 
venture to predict that it will soon attain growth and power 
enough to dispose of all minor reptiles, and to wield the club 
of adolescent strength. 

The knowledge of the New Philosophy is not evenly diffused 
through the several regions constituting the kingdom of Italy. 
Lowest in the scale of advancement are to be found Sicily 
and Naples, where the populace is less enlightened, and priest- 
craft has more hold on the will and understanding of woman, 
than in the north of the Peninsula. 

To give some idea of the kind of warfare the priests are 
waging against Spiritualism in the Two Sicilies, I will report 
a few sentences which fell from the lips of a gentleman of 
the tonsured tribe in a fashionable church at Naples, on the 
10th of April, in this year of grace and enlightenment. In 
the congregation, as usual, the fair sex greatly predominated, 
and the preacher was considered astoundingly eloquent : 
" Go, go, and indulge in the diabolical practices of Spiritual- 
ism ; go and lift the veil which God has drawn between 
you and things eternal, and which he has explicitly forbidden 

* According to the latest statistics, of twenty-six millions of Italians, only one-fifth 
have been allowed bv the Jesuits to know their letters. 



140 YEAR-BOOK OF SPIRITUALISM. 

yon to touch; and, when that veil shall be really lifted 
for yon to pass, you will find yourselves swimming in a lake 
of liquid fire. Ha ! God is merciful, think ye ? Offend him, 
then trust to his mercy, and you will find him more cruel than 
an executioner (piu crudele cFun carnefice [siT?]). Do not 
indulge in the belief that hell consists in the absence of God ! 
No : the sinners shall see him ; they shall see him blow the 
fire he has prepared for their eternal torment." Let these 
facts be registered in the annals of Spiritualism, that the 
world may know the causes which retard the progress of the 
new science in Italy. A soil accustomed to receive such flow- 
ers of eloquence as these must be hard indeed to prepare for 
the reception and growth of truth. 

The atmospheric conditions of the Two Sicilies are far more 
favorable for the production of the Spiritual phenomena than 
the north. The numerous mediums to be met with in the 
south are of a vastly superior order, and the people are more 
spiritually inclined ; yet no societies of Spiritualists, no organ- 
izations, are to be found there : generous and repeated efforts 
to establish a Spiritual press have miserably failed, and the 
circles are held as secretly as though they were for conspiracy 
or treason. Slowly, but steadily, however, the heavenly truth 
is making its way, and awaiting better times both in Naples 
and Sicily. 

In Florence, whence I am writing, things assume a more 
cheering aspect. Since the year 1865, a society has been estab- 
lished here, comprising about one hundred members, the 
greater part of whom are men and women of learning and 
high position. Signor Felix Scifoni, from Rome, President of 
the society ; Baron Kirkup, an Englishman, distinguished for 
his great services to art and literature in Europe ; and Signor 
Parisi, a very earnest Spiritualist, and most telling writer, — are 
the veteran leaders of the movement here. The members meet 
every Tuesday and Friday. An array of excellent mediums, of 
both sexes, places the society in communion with very high 
Spiritual intelligences ; and the seances, at many of which I have 
assisted, are models of the kind. The Florence Society has 
from its foundation edited a periodical, " Gli Annali dello 
Spiritismo in Italia; " being the earliest publication of the kind 



YEAR-BOOK OF SPIRIT UALISM. ?41 

in Italy, and a true chronicler of the New Philosophy in the 
Peninsula. The " Annali " are destined to furnish valuable 
materials for the compilation of the history of Spiritualism in 
this part of the world. Another bi-monthly review of Spirit- 
ualism, called "Aurora" (dawn), was started here in March 
last, under the able editorship of Signor Parisi and Count 
Maggiani. The matter and st}de of this review are of great 
excellence. The valuable contributions from the pen of Signer 
De Witt, and the mediumistic communications through the 
Count Maggiani, render this periodical commendable to all 
Spiritualists who read the Italian language. Besides the 
periodical seances of the society, numerous others are held in 
private houses in Florence, — some accessible, others kept 
strictly exclusive through fear of public opinion ; although 
the highest personages of the land make no secret of the 
seances regularly held at the palace. 

Of the northern provinces of Italy, — Piedmont, Lombardy, 
Venetia, &c, — I am unable to report from personal observa- 
tion ; the state of my health, and the advanced season, having 
forbidden my longer stay in Italy : but I am assured by many 
members of the Florence Society, who are natives of those prov- 
inces, that Spiritualism is spreading there like wildfire, being 
warmly taken up by all classes. Unfortunately, through the 
illiterate condition of the masses, the phenomenal part of the 
science is alone cultivated by the majority ; and the only good 
periodical published in those regions, " L'Epoca Nuova," of 
Turin, after two years of struggle, has just ceased to exist. 
In the opinion of the best informed, however, in consequence 
of education now being widely diffused among the people, 
Spiritual publications will soon become a necessity ; and 
the disappearance of the good " Epoca " must be looked upon 
as a momentary eclipse. 

In Rome, things are going on most cheeringly on the seven 
hills. Spiritualism is so flourishing and established there, that 
even pretty exact statistics of its votaries can be given. 
Reckon all the high dignitaries of the church, — the popes 
(Greek and Roman), the cardinals, archbishops, and bishops, 
the Jesuits, the superior clergy, the minor, the abbds, and 
the monks, the whole, summed up, constituting no small pro- 



142 YEAR-BOOK OF SPIRITUALISM. 

portion of the population of Rome, — and you have a grand 
total of confirmed Spiritualists in the Eternal City. This as- 
sertion will shortly receive " confirmation strong " by the 
elaborate decree of excommunication, in course of prepara- 
tion by the Ecumenical Council, against all " pratiche diabo- 
liche dello Spiritismo" We, the Spiritualists ' of Italy, are 
looking impatiently forward to the promulgation of the Ro- 
man anathema, from the date of which will spring a new era 
of progress for this troublesome diabolismo amongst us. The 
Italians have for a long time fallen into the detestable habit of 
tasting of the fruit forbidden by the Vatican, and of looking 
on its thunderbolts as on a display of harmless fireworks. It 
therefore requires no prophet to foretell the result of this 
tremendous fulmination. Modern Papal Rome is smitten with 
that blindness and infatuation which invariably and infallibly 
precedes ruin. 

As to the, phenomena of Spiritualism in Italy, they are 
scarcely inferior to those occurring in England, or even 
America. Independently of every kind of known Spiritual 
telegraphy, I may mention, First, Trance and clairvoyance.* 
Second, Writing in foreign or dead languages. Third, 
The motion and levitation of ponderous objects against all 
the known laws of gravitation. f Fourth, The introduction 
of material, and even living objects through walls or closed 
doors. $ Fifth, Direct spirit writing and drawing.§ Sixth, 
Spirit-photography. || Seventh, Long-continued abstinence 
from food in the person of a trance and writing medium.*[[ 

* The writer has seen clairvoyance of the most genuine character practiced in the 
public squares of many of the towns in Italy. 

f For three consecutive nights, I have seen a very heavy table, laden with all the 
provisions for a meal, rise from one to two feet from the ground: this occurred at the 
Baron Kirkup's residence, May 21, 22, and 23, 1870. The baron also informed me, that, 
a few days previously, the same table rose so high as to allow Col. Bowen, a tall man, 
to pass under it. 

% Through the mediumship of a child, a living lamb was introduced into a closed 
room in the residence of the above-named baron, as reported by the baron himself in 
" Human Nature," edited and published by J. Burns, 15 Southampton Row, London. 

§ The head of Dante, drawn in pencil, with his name written underneath, and pur- 
porting to be the work of the spirit of the great Italian bard, can be seen at the residence 
of the baron, 2 Ponte Vecchio, Florence. It was obtained by placing the paper in a 
closed box by direction of the spirit. 

|| Through the mediumship of Signor De Witt, spirit-photographs were obtained in a 
room where all light was excluded. 

Tf This medium, a lady of distinction, was placed under the treatment of Dr. Cer- 
vello of Palermo, who has recorded the facts in a pamphlet. She drew sustenance 
from raw meat and other kinds of food, which she directed to be placed on the back of 



YEAR-BOOK OF SPIRITUALISM. 143 

As to the number of Spiritualists in Italy, it is utterly im- 
possible to form even a vague opinion, as from no source have 
I been able to derive the slightest reliable information. Un- 
til Spiritualism is practiced more openly in Italy, until more 
societies are formed, and more periodicals see the light, any 
attempt at statistics would only mislead the inquirer. 

As an Italian, let me conclude this brief notice by stating 
my opinion respecting the future of Spiritualism in my 
country. The liberty of the press and the rostrum ; the 
rapid spread of public instruction ; the decline of blind cre- 
dence and priestly influence ; the love of the novel and the 
marvelous, inherent in the Celtic race ; the inspiring sky ; the 
favorable condition of the atmosphere for the production of 
the Spiritual phenomena ; the quick intelligence, the spiritual 
nature, and the physical constitution, of my countrymen, — 
must, ere long, induce a rapid growth of the new science, and 
place us on a level with those nations where Spiritualism has 
had its birth under more benign and favorable auspices. 

In the hope that my reports of the future will confirm my 
present vaticinations, and wishing you and all fellow-workers 
and believers all the happiness which our glorious philosophy 
is so well calculated to impart, 

I remain, &c. 

Flobence, 1870. 



SPIRITUALISM IN SICILY. 

There are quite a number of Spiritualists in Scordia and 
other cities of Sicily. Signor Damiani, a Sicilian gentleman, 
well known to the best literary circles of Europe, relates, that 
whilst in Sicily, quite recently, a most telling poem, two hun- 
dred lines long, in the Sicilian dialect, besides communications 
in German, French, Latin, and English, have been received 

her hands, and never used her digestive apparatus for more than twelve months. In her 
trance-state, she would prescribe, in Latin and in the regular pharmaceutical form, all 
the medicines she was to take. She recovered her normal condition, married, and has 
now a large family. 



144 YEAR-BOOK OF SPIRITUALISM. 

in his presence ; the medium in this case being a singularly 
illiterate person of the artisan class. He further says, — 

"I have met with a boy-medium, between ten and eleven years 
of age, who would write long essays on Spiritual philosophy; the 
matter and manner of these essays being such as would have been 
accepted from any accomplished writer of mature age who was con- 
versant with the. subject. I took the well-known Alessandro Ga- 
vazzi to a seance with this youthful medium. The acute polemist 
put various abstruse metaphysical and theological questions to the 
medium, or rather to the medium's controlling spirit, and received 
replies so deep and learned as to convince him that it was no mere 
case of 'clever boy.' This young medium — whose writings now 
extant would fill a dozen volumes — exhibited a different handwrit- 
ing for every controlling spirit by whom he was directed, and wrote 
occasionally in several of the dead languages." 

A highly-intelligent lady residing in Scordia, Sicily, after 
describing the beauties of her country, and reflecting on its 
past* writes hopefully of its future : — 

" In 1865 was formed in this town, according to the instructions 
contained in the works of Allan Kardec, a little society of friends, 
believers in Spiritualism, which, scorning the threats of the priests, 
courageously followed its investigation ; and, after long exercise, 
signs of mediumship showed themselves in the persons of some who 
composed the circle. Baroness Cristofaro, nee Helena Thovez, 
English by birth, obtained most happy results from the very begin- 
ning of her mediumship. Through her, with the planch ette, we held 
communication of a superior kind. After some time, this lady, one 
evening, became spontaneously inspired ; and the spirit dictated, 
through her, long discourses of moral philosophy. Our journal, to 
our great indignation, was stopped, because the hostilit}^ of the cler- 
gy increased every day ; besides, there were no subscribers at all 
in Sicily, there being only a few subscribers in Upper Italy, — 
not enough to cover the printing-expenses. The seances, though, 
were continued all the same ; and our society is in possession of most 
valuable spirit-communications, which now bear a very profound 
character of new arguments in philosophy. We have two other in- 
spired mediums in Dr. Jos. Macaronio and Dr. S. Gargano. We 
fervently desire to obtain physical phenomena to attract more gen- 
eral attention : we have no physical mediums. In the town of Mil- 
lotello-Val-di-noto, which is about a league from Scordia, there lives 
a young man named Mr. Philip Sciri, who had a little instruction in 
our society, and has now become an inspired medium. The latter, 
under the guidance of his guardian spirits, is occupied in giving an 
explanation of the Old Testament. The books of Genesis are nearly 



YEAR-BOOK OF SPIRITUALISM. 145 

finished. What causes great wonder is, that this young man is 
neither very intelligent nor instructed, and is unable to write; and 
yet, in his moments of inspiration (always on biblical subjects), he 
evinces a power of eloquence, and a force in his arguments, united to 
a profound philosophy, which confound the greatest intellects. Not 
far from Milibur is the town of Mirco, which has two other mediums, 
— the deacon of the chapter of that foundation. Father Tamburini, 
trance and seeing medium ; as also the solicitor, Mr. Alessandro Bal- 
biro, a most lettered man, who possesses the same gifts. But Dea- 
con Tamburini, although a zealous Spiritualist, as a priest of the 
Romish Church, fears the anger of his superiors ; for which reason he 
exercises his mediumship in secret. In the chief town of Cataria, 
there is no actual society established ; but seances are held at the 
house of Mrs. Perati, wife of the engineer Perati, Italian by birth. 
She is an intelligent writing-medium. 

" The number of believers, on the whole, is but small. Whether 
the light has not shown itself plainly enough on our shores, or wheth- 
er it is that these inhabitants are not prepared to receive it, it is 
quite certain that the few apostles of Spiritualism are held up to 
ridicule, and do not gain any thing by their generous labors but 
the name of raving maniacs. I believe that the total ignorance of 
the English language contributes very much to prevent the desired 
diffusion of Spiritualism. The journals of America and England, 
where this great movement is chiefly carried on, if they could ever 
be translated into Italian, would greatly help, I am sure, its progress ; 
and # they would find a good number of subscribers. The absolute 
absence of physical phenomena, which only can convince the public 
mind, — these phenomena, so necessary to the introduction of Spirit- 
ualism, would convince a great many people in the person of Mr. 
Home or other positive Mediums of the daj 7 . The society at Scor- 
dia was instructed from English papers, principally ' Human Nature/ 
by the assistance of the Baroness Cristofaro, who read us, several 
evenings, the best pieces, and new proofs of the spreading of the 
truth. The means which we adopt for its diffusion consist in the 
invitation we give to all people, without distinction of class or rank, — 
to whosoever wishes to come. Mrs. Sciri, assisted by her guide, an- 
swers numerous letters which reach her from different parts of the 
island to ask advice and information on the subject ; and she spares 
neither time nor trouble to help her brethren." 

Scordia, April 20, 1870. 

[This correspondent will accept the thanks of the editors 
for the excellent communication from the spirit of Benjamin 
Franklin, which we are compelled to omit for want of 
space. — Eds.] 



10 



146 YEAR-BOOK OF SPIRITUALISM. 



SPIRITUALISM IN WALES, GREAT BRITAIN. 

Until about a year ago, very little about Spiritualism was 
known in South Wales, though here and there in the district 
there were a few spirit-circles held in strict privacy. Prac- 
tically speaking, the movement began to spread in Wales 
about nine months ago, in consequence of some lectures de- 
livered in the district by Mr. James Burns, in which he inci- 
dentally introduced the subject of Spiritualism. This at- 
tracted the attention of some few persons in Merthyr ; and 
the result was the formation of three or four spirit-circles. 
Some of the ordinary manifestations were soon obtained ; then 
many other circles were started : so that, at the present time, 
,a great deal of interest in Spiritualism has been excited in 
Merthyr, Aberdare, and Hirwain. Mr. Burns went to Mer- 
thyr to lecture in the early part of this month, and had a 
■crowded audience in the largest building in the town for 
public meetings. In a short time, as the local mediums be- 
•come more fully developed, some of the more striking mani- 
festations will be obtained. The Mertlryr district is the tnost 
populous. one in the whole of Wales. 

Some little interest in Spiritualism is felt by a few persons 
in Cardiff, as two deputations met Mr. Burns there to ques- 
tion him on the subject. Very few people in Swansea as yet 
know any thing about the reality and the importance of the 
movement ; but in Llanelly it has begun to gain ground, and 
this paper has a small circulation there. We do not know 
any thing about Spiritualism in Newport. The rest of the towns 
in South Wales, other than those mentioned, are small ; and 
the majority of them, being dependent upon the agricultural 
districts around them for support, are necessarily declining in 
prosperity as the depopulation progresses, and as the wealth 
accumulates in fewer hands. The great mines and ironworks 
around Merthyr and Aberdare are the chief sources of pros- 
perity in Wales : the other sources of strength are the cop- 
per-smelting works at Swansea and Llanelly. Cardiff and 
Newport are dependent upon the shipping-trade, the coal 



YEAR-BOOK OF SPIRITUALISM. 147 

and iron from the hill districts of Wales being brought down 
to these ports for further transport. The places in which 
something about Spiritualism has been known in Wales, for a 
few years past, are Llanell}' and Hirwain; and there they first 
became known through the publications issued by Mr. Burns. 



SPIRITUALISM IN RUSSIA. 

It is well known to the readers of Spiritual literature that 
D. D. Home and the Davenports have visited St. Petersburg, 
giving seances to the members of the royal family and nobility. 
While near our consular post, we met several Russian uni- 
versity-students, who were visiting Turkey in disguise for the 
purpose of studying its social characteristics. 

These gentlemen, seemingly delighted to meet an Ameri- 
can, gave us much useful information. They were dressed 
in a singularly neat yet peculiar costume. They wore 
long hair, brushed straight back like German students ; and, 
despising aristocracy, they declared themselves charmed 
with American democracy and equality. They favored the 
complete emancipation of woman, and were acquainted with 
that excellent work, John Stuart Mill's " Subjection of Wo- 
man." They despise the " Religious Lectures " in the Uni- 
versity course, and read the works of Huxlej^, Darwin, Draper, 
Buckle, Biichner, and other freethinkers of Europe. They 
mock at the word " pope," pity Poland, despise Napoleon III., 
and swear by the radical parties of America. They were ac- 
quainted somewhat with Spiritualism. One of them had 
attended the Davenport Brothers' circles, and others had 
read Spiritualists' works in French and English. The sister 
of one of these students is a test and trance medium. The 
nobles and Russian Government, as a whole, fear these stu- 
dents ; for they are liberal and radical. There are nine uni- 
versities in Russia, — at Odessa, Petersburg, Moscow, Kazan, 
Kier, Kharker, Dorpal, Helsingvers, and Warsaw. These, 
with other educational institutions, constitute the hope of the 



148 YEAR-BOOK OF SPIRITUALISM. 

country. Odessa has one large public Spiritual circle, and 
several branch-circles. A Russian general, exercising great 
influence at the seat of government, acquainted with D. D. 
Home and the Davenports, told us he had recently attended 
a sSance in Odessa, witnessing remarkable physical manifes- 
tations. The medium was a delicate young lady. These 
spirits teach re-incarnation. In Smyrna we were introduced 
to Col. E. Wastchenko, a Russian gentleman, a firm Spiritu- 
alist, and chief inspector of the Northern Navigation Steam- 
boat Company. He had frequently attended seances in 
Odessa and other Russian cities, witnessing such phases as 
tipping, writing, and trance mediumship. In St. Petersburg, 
Spiritualists have a large and well-organized society. The 
members of this society have suffered persecution through 
the influence of the Greek priests, who, admitting the facts, 
declare that the manifestations are from pagan spirits in 
Hades, — the "last device of the Devil." Spiritualism is 
spreading rapidly in Russia ; but most of the seances are held 
in secret, or in private families. These students expressed 
an ardent desire to receive and read the works of English 
and American Spiritualists. Oh that we had more of that 
missionary spirit which characterizes sectarists ! When will 
American and English Spiritualists become thoroughly aroused 
to the work, — the duty of the day and the hour ? 

Rev. M. D. Conway, resident of London, after an exten- 
sive tour through Russia, related many interesting circum- 
stances relating to Spiritualism in Russia. It pertains almost 
exclusively to the educated classes. A French countess 
wrote a lady friend in Paris, October last, that nearly all the 
members of the imperial family were Spiritualists, and that 
no monarch of Europe received the Davenports with as much 
enthusiasm as Alexander of the Russias. 



YEAR-BOOK OF SPIRITUALISM. 149 



SPIRITUALISM IN GERMANY. 

Hitherto, Spiritualism has made no progress in Germany. 
Now, however, it is beginning to show signs of life, even 
among " the nation of thinkers." In Leipsic, the most prac- 
tical and realistic of all German towns, a Count Poninski 
delivered the first of two letters on the subject, the other 
evening, before a large and appreciative audience. This in- 
tellectual nobleman began his lecture by assuring his hearers 
that he had called them together, not for the purpose of 
amusement, but to enter upon serious investigations. Never 
so much as now, he said, when humanity is oppressed by so 
many social evils, was there greater need for direct inter- 
course with the spiritual world. 

Count Poninski is in earnest in his efforts to spread the light 
of Spiritualism ; and his efforts are already widely appreciated. 
The translation of " The Arcana of Nature " of Hudson Tut- 
tle by one of the finest scientific students of Germany ren- 
dered it available ; and the influence it has exerted has been 
incomparably greater than even that which it has wielded in 
America. Not only has it been a text-book with Spiritual- 
ists, but, strange to say, uncompromising materialists study it 
with eagerness. Buchner, who, for boldness, leads that school, 
founds whole chapters in his celebrated work, " Matter and 
Force," on texts it furnishes, quoting it as authority. 

Luos, a spirit whose name is familiar to all Europe, sends 
us a friendly letter for " The Year-Book," written by him auto- 
matically by the planchette, —• Mrs. Emma Kyd and M. A. 
Boyd, mediums : — 

" The glorious truths of the Spiritual philosophy are spreading 
so rapidly amongst all classes of people, both in high and low posi- 
tions, in all parts of the habitable world, that the doctrines and 
errors of the ancient theologies must flee before the bright light that 
shines into the innermost recesses of men's hearts, awakening the 
torpid sense of self-consciousness, and causing them to exercise the 
God-given faculty of reason; enabling them to discern the true from 
the false, and to reject the erroneous teachings of unenlightened 
guides and shepherds of past ages, and to embrace the heavenly 



150 YEAR-BOOK OF SPIRITUALISM. 

instructions which angelic spirits from exalted spheres are commis- 
sioned to bring to the children of the great Father of spirits who 
are enveloped in darkness and sitting in the shadow of death. 
They say to all souls who are willing to open their ears to the call, 
1 Arise, shine ; for the light is coming, the dayspring from on high ap- 
pears : rejoice. And again we say unto ye, Rejoice with exceeding 
great joy : mourn no longer, as those without hope, for loved ones who 
have passed away from your mortal sight. This glorious gospel 
which we teach brings life and immortality to light ; and the blessed 
certainty that there is no death, that those you love are living still, 
and are ever near you, will fill your hearts with gratitude, and re- 
move all the fears and doubts that have held you so. long captive, 
and weighed down your souls as a burden too heavy to bear. This 
grand new dispensation will finally triumph over all the present re- 
ligions existing in the world. In spite of opposition and obstacles di- 
rected against it, and the wicked attempts of bigots and sectarians, 
of every church and creed, to crush it out, their efforts will fail ; for 
God's truth must prevail.' By the spirit-guide of the mediums, 

"Luos. 
" Badhn-Baden, April 11, 1870." 

Karl Baron von Reichenbach, whose death occurred in 
1869, deserves honorable mention as one of the pioneers in 
the Spiritual movement. He attained the ripe age of eighty- 
one years. In early life, he won distinction for his scientific 
abilities. He discovered many new combinations of hydrogen 
and carbon, among them paraffine and creosote, which are now 
valuable in mechanical art. He pursued, especially in later 
years, the investigation of animal magnetism, which he at- 
tributed to a subtile force he named od. His researches are 
models of accuracy in the untrodden paths he pursued. The 
future will reward his courage, patience, and excessive labor. 



SPIRITUALISM IN SPAIN. 

The tendency of the Spanish Government, under Isabella, 
was towards conservatism and the most narrow phase of 
Roman Catholicism. Since her reign, and the extension of 
more republican influences, Liberalism and Spiritualism are 
producing their educative effects on the masses. Mr. Polam, 



YEAR-BOOK OF SPIRITUALISM. 151 

a Spanish writer of some fame, says, " that, besides sympathiz- 
ing with Isabella and the conservatives generally, these Span- 
ish Spiritualists are all re-incarnationists." They have excel- 
lent media, and hold many private seances. The Countess 
Medina de Pomar, a Spanish lady of fortune residing in Lon- 
don, is a devoted Spiritualist, accepting the Kardec doctrine. 
Spanish Spiritualists publish two periodicals, devoted princi- 
pally to a record of phenomena, — trance, clairvoyance, and 
vision, — matters that no Roman Catholic even has ever dis- 
puted. English and American publications should be read by 
Spanish, Italian, and French Spiritualists. Such interchange 
of thought, and reciprocity of researches, would prove mutu- 
ally beneficial. 



SPIRITUALISM IN TURKEY. 

Trance, vision, and prophecy seem natural to the Eastern 
nations. The clear skies and mountainous scenery conduce 
to the development of these phenomena. Mrs. Webster, 
daughter of a distinguished doctor of divinity in London, 
in a volume written by her after extensive travels in the 
Orient, says that Spiritualism prevails quite universally in 
some portions of the Eastern countries. This our experi- 
ence corroborates. Reaching Constantinople in October, and 
securing as interpreter a dragoman recommended by Mr. 
Goodnow, our American consul-general, we attended the 
meetings, public and private, of the dancing and " howling " 
dervishes, witnessing the strangest and the most wonderful 
Spiritual manifestations. These dervishes, reducing them- 
selves physically by subsisting upon two and three olives a 
day, perform the most remarkable deeds during their holy 
month of Ramazan. We saw them form their circle for the 
healing of the sick. When prepared by gesticulation, wear- 
ing motions, chants, and prayers, the sheiks — that is, the 
elders — healed by touch, by the use of "Mohammed's brass 
hand," and by treading, literally treading, in this state of 
ecstasy, upon the crippled limbs and diseased bodies of the 



152 YEAR-BOOK OF SPIRITUALISM. 

sick, some of which were infants. If the diseases were locat- 
ed in the eyes, throat, or brain, they pathetized them. The 
Crown Prince of Prussia stood by our side, " unshod," after 
the Mohammedan custom, while witnessing the healings and 
instrumental feats of this primitive people in their consecrated 
room. I attended these meetings of the dervishes in Con- 
stantinople, Scutaria, and other localities, several times. 
Through my interpreter, who spoke Arabic and Persian as 
well as Turkish, I held long conversations with the sheiks 
concerning the origin of their orders, their worship, their 
visions, their knowledge of the spirit-world, and their gifts 
of healing. Taking copious notes, we shall, in due time, 
write them out in full. 

Bearing letters from Paris to M. Repos, a French attorney 
in Constantinople and zealous Spiritist, and to M. Sillerman, 
a Spiritualist, and partner in a large German mercantile estab- 
lishment, I soon found myself quite at home in this cosmo- 
politan city. These gentlemen, with others, not wishing their 
names to appear, because holding high official positions in 
their respective governments, gave me valuable information 
concerning the condition and progress of Spiritualism in this 
city and other cities of Asia Minor and Syria. There are ex- 
cellent media in Constantinople. During the winter season, 
they hold regular circles in Pera, the European part of the 
city. Writing and trance are the usual forms of manifesta- 
tion. These spirits, with a few exceptions, teach re-incarna- 
tion. Invited, we addressed the Spiritualists in the hall of the 
Chambre de Commerce. The attention they gave, and the 
interest they manifested, were truly inspiring. There are 
many Spiritualists in Beirut, and some in Damascus, one 
of which is a foreign consul. 

Hon. J. P. Brown, Secretary of the American Legation, 
Constantinople, mentioned to us many remarkable Spiritual 
manifestations that he had personally witnessed among the 
Mohammedan dervishes. In a letter published in " The 
Universe," Feb. 10, 1870, Mr. Brown says,— 

"There are mediums and Spiritualists here, as well as in other 
countries ; and I have been a witness to many very extraordinary re- 
sults, of which the actors were innocent of any attempt at deception. 



YEAR-BOOK OF SPIRITUALISM. 153 

There is here, for example, a young Israelite female, who can, by 
placing her hand on the surface of a table of medium proportions, put 
it in motion, cause it to move over the floor, and mount upon a sofa 
two or more feet high ; then cause it again to descend upon the floor, 
and regain its place in the center of the apartment. I myself saw 
such a table, when her hands were on its surface, rise up in the air 
as far as her own hight, and the length of her arms, permitted. I 
have, also seen a similar table, under the influence of her hands, beat 
time to an alphabet, so as to spell out words, and even answer ques- 
tions ; and many of her replies were certainly very surprising. In 
all this she was wholly free from any desire to impose upon her wit- 
nesses, the most of whom were her personal friends, — some of whom, 
at least, fully believe that these feats were the result of her spiritual 
powers, or the work of spirits acting through her spirit as their me- 
dium. Ignorant of the source of her strange faculty, she allows 
others to ascribe them to whatever they please. 

"I know here, also, another young woman, an Armenian, who pos- 
sesses somewhat similar powers ; and, in her case, they are, or were, 
accompanied by the impression that they were connected with her 
spirit, and that other spirits responded to her will. She gave, 
through the medium of a table, very remarkable replies to wanted 
inquiries ; and did this to myself. Whether her spiritual powers 
enabled her to penetrate into and comprehend what was passing in 
my mind or spirit, I will not attempt to decide. Perhaps her suc- 
cess was only accidental? 

"Having seen the exhibitions of both of these mediums, I am in- 
clined to think best of the Spiritualism of my Moslem friends as 
a theory ; though probably many excellent and conscientious persons 
will say they are equally of a spiritual character, and consequently 
worthy of respect and confidence." 



VICTOR HUGO. 

The principles of the Spiritual philosophy run like golden 
threads through nearly all the writings of this gifted man. 
The following words, pronounced over M. Hennett de Kesler, 
his companion in exile, are truly eloquent : — 

" Let me honor this talented author and this gallant man. He 
possessed all forms of courage, — from the lively courage of the com- 
bat, even to the slow courage of endurance ; from the bravery which 
faces the cannon, to the heroism which accepts the loss of home. He 



154 YEAR-BOOK OF SPIRITUALISM. 

was a champion and a sufferer. Like many men in this country, — 
like myself, who now address you, — he had been a Royalist and a 
Catholic, No one is responsible for the beginning. The error of the 
beginning renders more meritorious the truth of the end. Kesler 
had been the victim of that hateful teaching which is a sort of snare 
held out for childhood, which conceals history from youthful intelli- 
gence, which falsifies facts, and warps the mind ; the result being blind 
generations. Let a despot come, and he will be able to cheat an ig- 
norant nation out of every tiling, — even their consent. He can cheat 
them even with universal suffrage ; and then is seen the phenomenon 
of a people governed by extorted signatures, which is called a ple- 
biscite. Kesler had, like many of us, educated himself over again. 
Matured in years, and warned by reality, and set right by logic, from 
being a Royalist, he became a Republican. Once he had seen the 
truth, he devoted himself to it. Never was there more profound and 
tenacious devotion than his. < Although affected with love of home, 
he refused the amnesty ; he ratified his faith by his death. 

" Behold him here at last, asleep ! Asleep, — no : I withdraw that 
word. Death does not sleep. Death lives. Death is a splendid 
realization. Death touches man in two ways, — it freezes him ; then it 
resuscitates him. His breath is extinct. Yes ; but it again revives. 
We see the eyes which it closes : we do not see those which it opens. 

" Adieu, my old companion ! Thou art going now to live in the 
true life. Thou art going to find justice, truth, brotherhood, har- 
mony, and love in the sphere of immense serenity. Behold ! thou 
art taking wing to the light. Thou art going to live the sacred and 
eternal life of the stars. Thou art going where live all the bright 
spirits which have enlightened and lived, — where dwell thinkers, 
martyrs, apostles, prophets, and liberators. Thou art going to see 
all these great souls shining in the radiant form which death has 
given them. Listen ! say to Jean-Jacques Rousseau that human 
reason is beaten with rods ; tell Peccaia that law has arrived at that 
degree of shame, that it hides itself when it kills ; tell Mirabeau 
that '89 is tied to the pillory ; tell Danton that the land is invaded 
by a horde worse than the stranger ; tell Saint Just that the people 
have not the right to speak; Morceau, that the army have not the right 
to think ; tell Robespierre that the Republic has been stabbed ; and 
Canaille Desmoulins, that justice is dead. And tell them all that all 
is well ; and that in France an intrepid legion fights more ardently 
than ever ; and that away from France, we, the voluntary sacrifices, 
— we, the handful of the proscribed who survive, — still persevere, 
and are resolved, standing on that great breach which is called exile, 
never to surrender, with our convictions and their phantoms." 



YEAR-BOOK OF SPIRITUALISM. 155 



BABOO CHUNDER SEN. 

This educated and gentlemanly missionary from India, 
attired in the vesture of his native land, made quite a sensa- 
tion when reaching the great metropolis of her Majesty's do- 
mains. In caste, he is a physician. The " Brahmo Somaj," 
a class of Indian reformers, whose cardinal doctrine is Mono- 
theism, has no more distinguished leader. Mr. Sen and his 
co-workers have established a number of churches, with no 
creed but love to God, and love to man. Their purpose 
seems to be to overthrow the idolatry of the pagan and the 
trinity of the churchman ; to break down caste, and promote 
mental freedom. 

Baboo Sen's theological views are far in advance of those 
of the English Church. He believes that Jesus was a man 
and a brother ; that inspiration is universal, and progress a 
law in all states of existence ; and he is laboring, as are Spir- 
itualists, to disinthrall mankind from sectarian caste, and the 
galling chains of ignorance and superstition. 

During a deeply-interesting interview of Mr. Burns and 
myself with him, we learned that he was well acquainted with 
Peary, Chand, Mittra, and other leading Spiritualists of India. 
Multitudes in this distant country accept the central thought 
of Spiritualism ; that is, intercourse with departed spirits. 
But there is no organization, nor other initiative methods, for 
the propagation of the principles. 

In the Theistic Society formed a while since in London, 
Baboo Chunder Sen and Baboo Kakal Chunder Roy are prom- 
inent members, with several avowed Spiritualists. It is a 
promising sign of the times to see such cultivation of fraternal 
relations. 



156 YEAR-BOOK OF SPIRITUALISM. 



NAMES OF PROMINENT SPIRITUALISTS. 

W. J. Champernowne, Kingston-on-Thames, in a letter 
referring to distinguished individuals accepting Spiritual com- 
munion as a truth, says, — 

"Among investigators we may number divines, logicians, and teach- 
ers in our schools of learning ; physicians and lawyers ; men of note in 
the arts, sciences, and literature ; statesmen, princes, and emperors. 
I may mention, in proof of these statements, the names of the late 
Archbishop Whately ; Prof. De Morgan ; the late Prof. William 
Gregory of Edinburgh ; the poet-laureate and his brother ; the poets 
Longfellow, Sheldon Chadwick, and Gerald Massey; Thackeray; 
Ruskin; Mr. and Mrs. William Howitt; Mr. and Mrs. S. C. Hail; 
Catherine Crowe ; Mr. and Mrs. Newton Crossland ; Lord Lytton ; 
Robert Chambers ; the Rev. J. G. Wood, the eminent writer on natural 
history ; Baron S. S. Kirkup ; Lord Lindsay ; Lord Dunraven ; Lord 
Adair; Dr. J. M. Gulley ; Dr. J. J. Garth Wilkinson ; Hon. George 
Thompson ; Hon. Robert Dale Owen ; Prof. A. R. Wallace, an emi- 
nent scientist ; Profs. Varley, Crooks, De Morgan, Gunning, Denton ; 
Epes Sargent ; Miss Sedgewick ; the late painters, Blake and Flaxman ; 
Hiram Powers the sculptor, and others ; the late Sir Charles Napier ; 
Lady Paulet ; Lady Power ; Lady Eardley ; Hon. Mrs. Cowper ; Mrs. 
Milner Gibson ; Louis Kossuth; Garibaldi; Mazzini ; Victor Hugo; 
M. Guizot ; MM. Leon and Jules Favre ; Lord Lyndhurst ; the 
late Rev. Isaac Taylor ; Rev. Dr. Jabez Burns ; Dr. Campbell ; Dr. 
Cumming ; Capt. Burton ; Sir Roderick J. Murchison ; Drs. Ash- 
burner ; Spencer T. Hall ; Elliotson ; the Marquis de Mirville ; 
Leon Favre, Consul-General of France ; the Emperor of the French ; 
the Emperor and Grand Dukes of Russia; the late President Lin- 
coln; Judge Edmonds, Judge Lawrence, and others on the bench ; 
W. Lloyd Garrison ; Hon. B. F. Wade ; Senators Howard, Harris, 
and other Congressmen." 



MEDIUMSHIP OF MRS. EVERITT. 

26 PENTON STREET, PENTONVILLE, LONDON. 

Remarkable Spiritual manifestations have occurred in 
the presence of Mrs. T. Everitt for nearly fourteen years. 
She was the only daughter of estimable and strictly religious 



YEAR-BOOK OF SPIRITUALISM. 157 

parents. Trained with scrupulous reference to truthfulness, 
and to the worship of God in spirit and in truth, she was 
eminently successful as a Sunday-school teacher. Mr. and 
Mrs. Everitt both excelled in this branch of religious cultiva- 
tion. They are still members of a Christian church, and 
patterns of moral excellence. They resolved, many years 
since, to enter upon no enterprise, nor pursue any plan in life, 
that they could not call upon God to bless them in the under- 
taking. To this end, they never hold a seance without open- 
ing the same with prayer. In this spirit of sincerity and 
prayer, they pursued, from the first, their investigations touch- 
ing the phenomena of Spiritualism, and, up to the present 
time, have never received a farthing from those admitted to 
their seances. Their work has been, from the beginning, a 
labor of love. Hundreds of letters sent them from different 
quarters glow with gratitude and appreciation. Skeptics and 
atheists (many of them) have in these seances been con- 
verted to a belief in the divine existence and a conscious im- 
mortality. The good that this family has done to both 
mortals and spirits is absolutely incalculable. 

The Everitts were first made acquainted with Spiritualism 
in 1857 ; since which, they have held daily intercourse with 
heavenly intelligences. These orderly circles, abounding in 
remarkable phenomena, have reformed the erring, and con- 
vinced thousands of the certainty of spirit-communion. 
Spirits brought to these seances, by their guardians, for in- 
struction, often return with hearts brimming in gratitude for 
the good they have received, and for the prayers offered in 
their behalf. Thus do the living benefit the so-called dead. 

Among other wonderful manifestations, the following may 
be named. Numbers of living witnesses will testify to their 
reality. At one time, five were sitting at a mahogany-table, 
in full gaslight, when suddenly the table began to crack, and 
make various noises. This was followed by a portion of the 
surface rising up in a conical form some twelve inches, with 
something darting from the apex. Each present saw the 
phenomenon. The table was neither splintered nor injured. 
Frequently the power would be so strong, that the spirits 
would shake the whole house from cellar to garret ; and the 



158 YEAR-BOOK OF SPIRITUALISM. 

vibrations at last loosened the hold of the ends of the rafters 
in the brick-work of the front of the house, so that the floors 
of the upper bedrooms were in danger of falling through. 
Mr. Everitt accordingly was obliged to have the brickwork of 
the two upper stories of the front of his house wholly rebuilt ; 
and, after this expensive operation was performed, he was told 
by the spirits that the damage had been done to give evidence 
that the manifestations were real, and not mental impressions. 
Since the rebuilding, the house has not been shaken so vio- 
lently, although the vibrations are often powerful. A large 
music-box placed upon a massive table moves, while playing, 
with the greatest ease, the table keeping time to the music. 
Chairs and other furniture have been moved about the room 
hundreds of times without mortal contact, and that, too, in 
broad daylight or gaslight. For three years, they have had 
audible spirit-voices in their seances. More than twenty dif- 
ferent spirits have spoken, several of them fully identifying 
themselves to their friends. 

It was in November, 1867, that the audible spirit-voice was 
first obtained through the mediumship of Mrs. Everitt. Miss 
Nichols (now Mrs. Guppy) called upon Mrs. Everitt ; and 
they had a dark seance. Fruit and flowers were brought by 
the spirits, who then changed the places of the sitters, and 
asked Mrs. Everitt to go to the other side of the room. A 
peculiar low whisper was then heard, as if somebody were 
trying to articulate. This frightened Mrs. Everitt and Mrs. 
Guppy : but the former was then thrown into a trance-sleep 
for the first time ; and the spirit of John Watt first made him- 
self known to the mortals present. He gave an account of him- 
self, saying that he was a native of Torquay ; that he was an 
engineer by trade ; that he left this world at the age of thirty 
years : he was not married in this world, but has since met 
with his conjugal partner, whose spirit-name is Mercia. He 
speaks of her as a pure spirit ; for she never breathed in this 
world, as she was still-born. During the next ten or twelve 
sittings, John Watt always refused to use a paper tube ; but 
at last he took it, and then could speak very much louder. 
Later still, other voices were obtained through Mrs. Everitt's 
mediumship. John Watt often sends an assistant of his to 



YE ATI-BOOK OF SPIRITUALISM. 150 

talk to the circle when his other work will not let him come 
himself. 

In connection with this lady's medinmship, a very curious 
circumstance once took place, showing that there may have 
been a deep truth underlying the Eastern belief in the efficacy 
of charms and amulets. 

On the 25th March, 1868, Mrs. Everitt went to a seance at 
the house of Mrs. Gregory, near Hyde Park ; and a ring was 
taken off her finger in the course of the sitting. When she 
came home, she searched for it; but it could not be found. 
Next day, March 26, John Watt said that the ring was in 
his possession, and that Mrs. Everitt's spirits were throwing 
their influence into the ring to strengthen her mediumship. 
For three or four weeks afterwards, John Watt's voice and 
the other manifestations were very weak ; and John Watt said 
that the power could not be* regained till she had the ring 
back again. Twenty-nine days after the ring was taken, Mrs. 
Everitt was at a dark seance at the house of Mr. Childs, 21 
Offord Road, Islington, and was told that the ring had been 
brought back. A light was struck ; but they could not see 
the ring on the table, or anywhere else ; and a seeing medium 
who was present said, " Look under the Bible." There, sure 
enough, was the ring, returned in a house several miles dis- 
tant from that at which it was taken off. The spirits said 
that they would put the ring on again when the light was ex- 
tinguished. The ring was placed on the table ; the light was 
put out ; and instantly Mrs. Everitt said, " It's on ! " A light 
was struck ; and the ring was found on her finger, behind 
another ring of exactly the same size ; though whether it 
passed over, under, or through it, or neither, nobody knows. 
It was done instantaneously ; and Mrs. Everitt felt herself 
lifted from the chair at the instant it surrounded her finder. 
From the day of the return of this ring, Mrs. Everitt has 
been in better health than she ever was before ; for, up to that 
time, she was generally ill the day after a seance. Often, 
afterwards, while narrating this story of the ring to others, 
Mrs. Everitt would take it off her finger to show to the lis- 
teners. John Watt said, last October, he would prevent her 
from doing that again, as the influence of those who took the 



160 YEAR-BOOK OF SPIRITUALISM. 

ring marred its beneficial effects upon Mrs. Everitt. Accord- 
ingly, on awaking one morning, she found the ring on another 
finger, and discovered that it fitted very closely, and could 
not be slipped over the first joint to be taken off : in fact, the 
only way to get it off now is by the file, or by chemical re- 
agents. 

There seems to be no boundary to spirit-power when con- 
ditions are favorable, and the aim divine use. In these seances 
they have spirit-lights remaining visible a considerable time, 
and also direct writing, — writing without the agency of 
human hands. This is a startling phenomenon ; two hundred 
and sixty-four words being written in five seconds, two hun- 
dred and ninety-eight words in seven seconds, and fourteen 
hundred words in twenty-seven seconds of time. The writ- 
ings are either historical or pre-eminently spiritual. Mrs. 
James Burns, a most excellent clairvoyant, not only saw the 
spirits produce the writing, but fill the room with the perfume 
of flowers. The odor was susceptible to all present. Other 
media with open vision have witnessed the same wonderful 
process. 

It is a pleasure, as well as justice done, to say that the con- 
trolling intelligence of this circle, John Watt, is a most exalted 
and truthful spirit. It is heaven on earth to converse with 
him upon life and scenery in the world of spirits. He dwells 
in the love-sphere of immortality, and has fully proved him- 
self worthy the appellation of ministering angel. 



PRESENTIMENT AND FACTS. 

BY J. C. LUXMORE. 

In the latter end of November, 1867, about eight o'clock, 
a.m., I was in bed, and quite awake, when I very distinctly 
heard the word " death" pronounced. I was not well myself; 
and I thought possibly I was called to cross the beautiful river. 
I became quite well : but, in a few days, a friend of mine was 
taken dangerously ill, and I supposed she was to pass away ; 



YEAR-BOOK OF SPIRITUALISM. 161 

but she recovered, and is still alive and well. Another very 
dear friend came to spend Christmas. She was in perfect 
health, and remained in town until the 10th of January, when 
she left in her usual health, with the exception of a slight 
cold ; but she passed away on the 17th of the same month. 
I am happy to say that she has frequently communicatee! 
with me through different media : indeed, the record of expe- 
rience I propose making is connected with her. On the 17th 
of last January, a friend, who is now in America, was writ- 
ing to me, and was interrupted in her letter by the spirit 
above alluded to, telling her to let me know that she had 
just entered into a higher sphere. Now, the curious part 
of the matter is, that on the very same day, in my dressing-room, 
at Grloster Square, she gave me precisely the same information 
through another medium. How this should come to pass so 
many of thousands of miles apart, the two mediums being 
almost entire strangers, never having met but once, unless it 
is admitted that the same spirit gave both messages, I leave 
our opponents, the savans, to explain. 
Hyde Pakk, England. 



MR. JAMES J. MORSE. 

LONDON. 

This young man, now two years a medium, occupies much 
the same relative position to " The Medium and Daybreak " 
and " The Progressive Library," 15 Southampton Row, that 
Mrs. Conant does to " The Banner of Light." His attention 
was first called to the subject of Spiritualism during the cele- 
brated trial of Lyon vs. Home. Soon after, he conversed with 
a lady friend upon the possibility and certainty of spirit-com- 
munion, and became deeply interested in the sincerity and 
importance of her statements. This induced him to read 
" Cooper's Experience with the Davenports," and " Six 

Months' Experience in Spirit-Communion at Home," by Rev. 
li 



162 YEARBOOK OF SPIRITUALISM. 

J. Page Hopps, a Unitarian clergyman now settled in Glas- 
gow. The lady above referred to was Mrs. Hopps ; and the 
manifestations occurred through the organism of her daughter, 
sister of the clergyman. The facts and theories of the books 
charmed him. " What is the origin of the facts ? " he inquired. 
" Mesmerism, mind-reading, demonism, Spiritualism, — what ? 
To see, to comprehend, is to know." Obtaining the address 
of Mr. Cogman, a somewhat noted medium, he repaired to 
his house, one Sunday evening, to witness something of the 
phenomena. The residence was fine, and the company seemed 
intelligent and dignified. A chapter was read from the Bible, 
a hymn was sung, and then all was quiet. Presently one 
arose with closed eyes, and commenced to speak. The intelli- 
gence announced himself as Dr. Young ; but, not seeing the 
" ghost," it failed to convince him. Then a lady rose, and 
talked very loud and boisterous. This disgusted him ; and he 
mentally said, " Deception." Soon, however, his head, begin- 
ning to pain him, seemed ready to burst. A strange, chilly 
feeling crept over him ; his eyes closed ; he became spas- 
modic, and finally continued to shout and roar, like a half- 
conscious maniac, for three-quarters of an hour, to the annoy- 
ance of the company and the disgust of himself. " This is cer- 
tainly not humbug," said he. " There's a force, a producing 
power, that causes these results." Shortly after, his parents 
were described to him by a clairvoyant, and unmistakable 
evidence given of their identity. Yielding to the influence, 
his parents controlled him, foretelling many things, some of 
which have already come to pass. His guardian is a Chinese 
spirit, far-seeing and logical. An actor also influences him 
in a most instructive manner characteristic of the stage. 
Mr. Morse owes much to Mr. Burns for encouragement and 
personal kindness. He holds a seance each week in " The 
Progressive Library" rooms, giving tests, voicing lectures, and 
answering metaphysical questions. This publishing-house, 
15 Southampton Row, under the supervision of Mr. Burns, is 
the central rallying-place of London Spiritualists. 



YEAR-BOOK OF SPIRITUALISM. 163 



C. F. VARLEY. 

The consulting scientist in the Atlantic-Cable enterprise 
— Prof. C. F. Varley, C.E., F.R.G.S., M.R.L— is, in all 
probability, the most competent practical electrician in the 
world. Savans upon the Continent often seek his advice and 
counsel. Being an independent thinker, and accustomed to 
scientific methods, he embraced Spiritualism several years 
since. In the famous suit of Lyon vs. Home, he testified as 
follows : — 

" I have been a student of electricity, chemistry, and natural phi- 
losophy, for twenty-six years, and a telegraphic engineer by profes- 
sion for twenty-one years; and I am the consulting electrician of the 
Atlantic Telegraph Company and of the Electric and International 
Company. 

"About nine or ten years ago, having had my attention directed 
to the subject of Spiritualism by its spontaneous and unexpected 
development, in my own family, in the form of clairvoyant visions 
and communications, I determined to test the truth of the alleged 
physical phenomena to the best of my ability, and to ascertain, if 
possible, the nature of the force which produced them. 

" Accordingly, about eight years ago, I called on Mr. Home, the 
defendant in this suit, and stated that I had not yet witnessed any 
of the physical phenomena, but that I was a scientific man, and 
wished to investigate them carefully. 

" He immediately gave me every facility for the purpose, and 
desired me to satisfy myself in every possible way ; and I have been 
with him on divers occasions when the phenomena have occurred. 
I have examined and tested them w T ith him and with others, under 
conditions of my own choice, — under a bright light, — and have made 
the most zealous and searching scrutiny. I have been, since then, 
for seven months in America, where the subject attracts great atten- 
tion and study, and where it is cultivated b} r some of the ablest men; 
and having experimented with and compared the forces with elec- 
tricity and magnetism, and having applied mechanical and mental 
tests, I entertain no doubt whatever that the manifestations which I 
have myself examined were not due to the operation of any of the 
recognized physical laws of Nature, and that there has been present 
on the occasions above mentioned some intelligence other than that 
of the medium and observers. 

" I know of several instances, both in Europe and America, in 
which this course of study has awakened the perception of the purest 



164 YEAR-BOOK OF SPIRITUALISM. 

and loftiest truths and principles. There have been, no doubt, cases 
in which the intellect has been too feeble for the stimulus, and has 
been overpowered by it, -^-just as frequently results from excessive 
application to religion and other exciting topics ; but such cases have 
not come within my own observation." 

Prof. Varley exhibited the moral bravery of a true manhood 
in giving evidence, when called before the committee of the 
Dialectical Society, of which Sir John Lubbock, Bart., F.R.S., 
is the president. His testimony in favor of Spiritual 
manifestations, though as mild as manly, was misrepresented 
by the penny-a-liner contributors to the provincial press. 
To the editor of " The Eastern Post " he replied in this 
wise : — 

" I have never courted publicity, — on the contrary, have avoided 
it as much as possible ; and have only volunteered to detail the results 
of my investigations, extending over a period of more than twelve 
years, when people anxious about the matter have pressed me to 
help them. The fate of Socrates, Galileo, Baron Beichenbach, Dr. 
Elliotson, Dr. Ashburner, and many others, is sufficient warning to 
all not to avow publicly convictions dissonant with popular preju- 
dices. 

"The day has gone by for the infliction of social persecution upon 
those who investigate the facts of the material universe. Human 
knowledge has progressed, during the last fifty years, to such an 
extent, that he seems ridiculous who attempts to indicate any bound- 
ary beyond which man's intellect will never be able to pass. Who 
would have believed, in the commencement of this nineteenth cen- 
tury, that light, chemicals, and lenses would produce portraits; that 
anybody could travel from London to Glasgow in a comfortable 
carriage in ten and a half hours ; or that messages could be rapped 
out from London to San Francisco on the one hand, and to China 
and India on the other, in less than an hour? I have sent a message 
from London, by my own hand, direct to Omsk, in Siberia, and 
received an answer back in less than three minutes. This message 
was rapped out by electricity in Siberia in a manner not much unlike 
that by which Spiritual communications are often transmitted by 
sounds through living media; the only difference being, that while, in 
the former case, the power used lias received the name of ' electricity,' 
and the channel that of ' metal wire,' in the latter case the power 
employed has not as yet been christened, its nature is not under- 
stood, and its medium of communication is only partially known." 

After speaking of his communication to Prof. Tyndall re- 
lating to the Spiritual phenomena, he continues : — 



YEAR-BOOK OF SPIRITUALISM. 1G5 

"Notwithstanding the vastness of the field of inquiry, there are 
certain facts which almost any one can with care and patience estab- 
lish. 

" 1st, That those who have died, so far as the flesh-and-blood body 
is concerned, do still exist, and can, under certain conditions, make 
known to those still in the earthly body that they live, and retain 
their identity and individuality. 

" 2d, That the next stage of our existence is one of progress, — 
rapid with those who have been kindly natured and active here, 
and who act up to the law promulgated by Confucius two thousand 
three hundred years ago, and adopted by every great subsequent 
lawgiver ; namely, ' Do you unto another what you would that that 
other should do unto you.' Progress is slow with those who have 
been brutal, slanderous, and guilty of high crimes causing great 
suffering ; such, for instance, as that imperfectly expressed by the 
phrase ' sharp practice.' 

"3d, It further seeing to be beyond doubt, that, in man's next stage 
of existence, he is unable to conceal his true nature, his body in that 
state being formed of what was his memory in this life. The whole 
of his acts and thoughts while on earth are constantly before him- 
self and his neighbors, so long as the consequences of these acts and 
thoughts remain in action. 

" In conclusion, when I was pressed by the Dialectical Soctity to 
explain to them the results at which I had arrived, I cautioned 
them not to accept them as any thing better than the merest conjec- 
tures, or attempts at hypotheses. That spiritual phenomena exist, 
any man possessed of common sense can prove for himself by experi- 
ment. " 

" I have yet to learn that it is irrational to endeavor to discover 
the causes of unexplained phenomena; and no amount of adverse 
public opinion will deter me in my endeavor to clear up this ques- 
tion.'' 

In evidence before the Dialectical Society, Mr. Varley 
further said, that, — 

"While experimenting with earthenware, I was attacked with 
spasms in the throat from the fumes of fluoric acid. I had to use 
chloroform, which I generally applied by holding the cloths so that 
it fell on the ground, when insensibility supervened. One night, 
however, I rolled on my back ; and the cloth rested on my face. 
Mrs. Varley was in the room, nursing a sick child. I became con- 
scious, and saw my body on its back. I went to my wife above, 
and roused her by making a distinct impression on her brain. She 
came down ; and I used my body, and spoke to her. She took 
off the cloth, and was much alarmed. I said, 'I shall forget how 
this came to pass ; but be sure to ask me all about what made 
you come down, and I shall then recall it.' She did so; but I could 



166 YEAK-BOOK OF SPIRITUALISM. 

not recollect any thing. During the day, by degrees, my recollection 
came back. 

" A Member. — Where was your spirit while you were on your 
back ? 

11 Mr. Varley. — In the room. Mrs. Varley has had similar 
experiences. 

"At Harbor Grace, when I arrived in the evening, I was very 
cordially received. There was a supper and speeches, and so forth. 
I was fearful of not waking in time to catch the steamer next morn- 
ing ; and I therefore willed strongly that I should awake. In the 
morning I saw myself asleep, and tried all the means to arouse my- 
self. I saw two men lift up a plank ; and I made my body dream 
that they were going to explode a bomb. When the plank fell, I 
dreamed that the bomb was exploded ; and I awoke. I laughed at 
the device; but, seeing that it would be well to test the matter, I went 
to the window, and there I saw the two men and the pile of timber. 
I had no previous knowledge that there was any timber at all there. 
It was evident, then, that I had seen the timber and the men while 
my body lay in bed asleep." 

Mr. Varley then related several instances in which his 
children, and he himself, had been cured of illness by the 
direction of spirits. He also detailed a number of scientific 
experiments which he had instituted to see whether the mes- 
meric or spirit force was the same as magnetism or electricity ; 
and he found that it was quite distinct. The odic force of 
Reiehenbach was similar or identical, and was quite distinct 
from magnetism and electricity. 



BRAVE WORDS FROM A CLERGYMAN. 

About the time of Dr. Newton's arrival in London, the 
Rev. Dr. Jabez Burns preached upon ** The Healing Power 
in the Church," from 1 Cor. xii. 9. 

1 Cor. xii. 9 : " The gifts of healing by the same Spirit." 
He gave the subject, says the reporter, a rapid scriptural re- 
view, and showed how God had given the healing power in 
all ages of the world, — to Moses and to the prophets and 
others ; to Jesus, who began, continued, and concluded his 
ministry with it (from Matt. iv. 23 to the healing of 



YEAR-BOOK OF SPIRITUALISM. 1G7 

the high priest's servant's ear, — Matt. xxvi. 51). Yet he 
noticed Christ did not always employ this power (Matt. 
xiii. 53), and that he could not always (as stated Mark vi. 
4-6). This arose from the unbelief of the people, which 
could not draw out of him his restoring energy. This power 
he transmitted to his apostles (Matt. x. 1-8) and to the 
seventy disciples (Luke x. 1). This healing power Peter 
and John employed, restoring the lame cripple (Acts iii. 7). 
So Paul, by the handkerchiefs and aprons being brought to 
him (Acts xix. 12) ; and also in the case of Publius (xxviii. 
8) ; Philip the evangelist, who in Samaria preached Christ, 
and healed tha sick (Acts viii. 5-7). James, in his Epistle, 
gives orders how prayer and faith, and the anointing oil, 
were to raise up the sick (v. 14, 15). He then said 
there was abundant evidence that this power remained in the 
Church during all the dark ages up to the time of the Refor- 
mation, and from that period to the present. He mentioned 
Savonarola, St. Bernard, and the late cure of Cars, near 
Lyons, in France. He referred also to John Wesley's jour- 
nal, where various diseases, and, among the rest, cancers, had 
thus been cured, and where names and dates were given by 
that eminently holy man. He referred to the visit of Dr. 
Newton, whose life had been so signally useful in America, 
and had recently exhibited in a most remarkable manner this 
healing power in Liverpool, London, and other places. He 
defended his reputation from the vile aspersions of skeptics 
and revilers. To some of the objections he thus replied : 
First, That it was mere mesmeric influence on the imagina- 
tion, which he thought was as good a way of curing as any 
other, and much cheaper and better than by drugs, &c. 
Second, That Dr. Newton did not cure all : neither, said he, 
did Jesus. Third, That many intelligent persons did not 
believe in Dr. Newton : so it was with the intelligent scribes 
and Pharisees. And Jesus Christ's disciples would have 
prevented the man casting out devils, because he did not go 
with them ; whom Jesus defended, and would not forbid his 
work of mercy, as it was in harmony with his own good doing 
(Luke ix. 4). 



168 YEAR-BOOK OF SPIRITUALISM. 

The Rev. Mr. Burns, connected with the Baptist denomi- 
nation, has a fine church, and is a noted preacher, in London. 
His tolerance and liberality are worthy of all imitation. 



A SUGGESTIVE THOUGHT. 

BY J. S. LOVELAND. 

Deeming, as I do, that our danger lies in the direction of 
extreme philosophizing (for ignorance is always prone to pur- 
sue that road), I shall more especially insist upon scientific 
culture as constituting our only safety. We are all agreed 
that the basic fact of our movement is spirit-manifestation, 
as their naturalness constitutes the fundamental idea. No 
man can be in harmony who rejects one or the other. Ac- 
cepting, the first without the second makes him a fanatic : 
rejecting the first makes him a mere carping skeptic. 

We have already seen that we must conquer, or be con- 
quered: the world must be converted to Spiritualism, or 
Spiritualism must cease to be. This conversion must be 
wrought by demonstration. To make that demonstration, it 
is absolutely necessary that the masses should be thoroughly 
cultivated in science as well as philosophy. We, as Spirit- 
ualists, must be scientific, in order to make the demonstra- 
tion : so must the world be to comprehend it. 



GERALD MASSEY. 

The productions of few English poets have been more ex- 
tensively read, or exerted a wider influence in America, than 
those of Mr. Massey. His late work, entitled " Shakspeare's 
Sonnets," whom Mrs. Browning not inaptly termed divine, 
reveal the master-mind. 



YEAR-BOOK OF SPIRITUALISM. 169 

Before the committee of the Dialectical Society, London, 
Mr. Massey made the following statements, " as a leaf from 
the book of his life that had yet to be written : " — 

44 When he was twenty-two, he married the daughter of the 
Rev. Jabez Burns, D.D. ; and he first threw her into a mag- 
netic sleep. Her clairvoyant perceptions and abnormal vision 
were wonderful. 

44 Eighteen months before her death, a dissenting minister, 
having seen things written out by a stool, said he thought 
Mis. Massey could work with it very well ; and a trial was 
made. A pencil was tied to a leg of the stool, and the name 
4 Shakspeare ' was written. A few months before, he (Mr. 
Massey) had written in 4 The Quarterly Review ' (it was in 
the year 1834) on the Shakspearian sonnets. There was a 
mystery connected with a portion of them, which he could 
not fathom. He did not think Mrs. Massey had read one of 
them. He had propounded a theory relative to them, which 
had never been answered ; but still there was a point on 
which he wanted information. The stool spelt out 4 age in 
love,' which was a line constituting a difficulty ; for, accord- 
ing to his theoiy, the author must have been young, and 
could not have been 4 age in love.' Well, he 'was directed 
to an edition which he had not before examined ; and he found 
that the two sonnets which constituted the difficulty did not 
appear in it. Thus he was, as a literary man, helped in his 
work by the communication. Again : his housekeeper could 
not sleep for noises in the kitchen. The door was slammed so 
violently, that the key flew out. Well, a communication was 
made that a child had been murdered nine years before, and 
buried in the garden. He went into the garden ; and, at the 
spot described, he dug down, and found the bones. He was 
not, at the moment, sure whether they were human ; and he 
hid them in the lawn. That night, there were the sounds of 
four men working outside. The noise of one man was like 
that of a man hammering with a pickax on the doorstep. 
He jumped up, and, taking his gun, ran out ; but there was 
no one there. His wife went into a trance ; and there was 
evidence that the noises were made by four spirits, in conse- 
quence of the bones of the murdered child having been dis- 



170 YEAR-BOOK OF SPIRITUALISM. 

turbed. As his wife went on towards death, the spirits often 
took possession of her. 

" He might mention, that her powers were tested at Stafford 
House by the Duke of Argyll, Sir David Brewster, and oth- 
ers. The duke held her eyes ; and Sir David Brewster placed 
over her head a paper, which she read correctly. That took 
place in 1852. • He had himself seen cases of utter imposture 
in Paris. He always tested such phenomena with severity 
and skepticism ; but the cases he had mentioned were such as 
quite convinced him of their reality." 



REMARKABLE INSTANCE OF SPIRIT- IDENTITY. 

" The London Spiritual Magazine," justly distinguished 
for collecting reliable testimonies and gathering important 
facts relating to the manifestations and identity of spirits, 
published the following : — 

"The Hon. J. M. Peebles, the newly-appointed United-States con- 
sul to Trebizond, at a public reception given to him in London, at 
the Spiritual Institute, Sept. 15, related the following circum- 
stance : — 

" ' On reaching this country, instead of pushing to London, the 
world's metropolis, I speedily made my way toward York, via Man- 
chester, Huddersfield, and Brotherton, to identify and localize a 
spirit with whom I had conversed frequently and intimately for some 
eleven years. This spirit first entranced a young man of Battle 
Creek, Mich. (E. C. Dunn, at present a prominent lecturer and 
healer), giving his name as Aaron Knight. He said he passed 
into the spirit-world about a hundred and seventy years since. 
His brother's name was James Knight, an English clergyman 
of considerable eminence, who had preached in York and Lon- 
don. He intimately described the county of Yorkshire ; the city of 
York; the B-iver Ouse; the ruins of St. Mary's "Abbe} T ; the Minster, 
the position it stood in relative to the points of the compass ; the 
beautiful window-designs ; the location of the Virgin Mary, with the 
hissing serpent under her feet ; and the general geographical position 
of the country, &c, — all of which we found as he had often described 
them. After faithful research in the annals and histories of York- 
shire, I repaired, in company with Robert Green, Esq., to the Will 



YEAR-BOOK OF SPIRITUALISM. 171 

Office, where, aided by the clerk, I found upon the records the 
brother's name, ' — Rev. James Knight. We have the full Latin 
copy in the clerk's own hand. This is the translation : " 2&th of 
October, 1714. — James Knight, A.M., teas ordained deacon in the 
Saroi/ Chapel. London, and priest in the same chapel on the fol- 
lowing Sunday." (From the Institution Book in the Archiepiscopal 
Registry, York, England.) The confirmation of the localities, and 
the identification of the spirit, were most satisfactorjr.'" 

Such proofs of individuality and spirit identity give Spirit- 
ualism infinite value. Mr. Knight had frequently told us 
that he was young, and unknown to fame himself, when pass- 
ing, by an accident, to the world of spirits ; but his father, 
and his brother, James Knight, were eminent clergymen in 
the English Church. This gave the clew to the investigation, 
and the satisfactory result. 



SIR DAVID BREWSTER AND SPIRITUALISM. 

It appears well for those occupying high social positions in 
English society, as well as for some of the more distinguished 
savans, to engage in investigating the claims of Spiritualism. 

A book has just been published, entitled " The Home-Life 
of Sir David Brewster," and is written by his daughter, Mrs. 
Gordon. In that part of the book relating to his experiences 
in Spiritualism, extracts from his own letters and diary are 
given ; from which we quote the most interesting portions : — 

"London, May, 1851. — I have been at two mesmeric seances ; 
one with Dr. Macdonald and the Duke of Argyll, at a Mrs. Holmes's, 
who utterly failed in her clairvoyant pretensions. A Count Possenti 
mesmerized her. The other was at Dr. Ashburner's, where I saw 
tilings that confounded me." 

In a letter dated London, April 25, 1851, he tells of a 
breakfast-party at the house of Chevalier Biinsen, and sa} r s 
that the great subject of talk was spirit-rapping and the mov- 
ing of tables. He adds, — 

" Just as we were discussing the subject, Mr. Biinsen received a 
letter from the King of Prussia, saying that the experiment was 



172 YEAR-BOOK OF SPIRITUALISM. 

made at the palace by the royal part}?-, who were alone, and no con- 
juror present. Three of the young ladies had each letters from Ber- 
lin, mentioning these experiments, which sometimes fail. One letter 
stated that it succeeded three times out of seven." 

The following is the most important note of all : — - 

" London, June, 1855. — Last of all, I went with Lord Brougham 
to a seance of the new spirit-rapper, Mr. Home, a lad of twenty, 
the son of a brother of the late Earl of Home. He went to America 
at the age of seven, and, though a naturalized American, is actually 
a Scotchman. Mr. Home lives in Cox's Hotel, Jermyn Street; and 
Mr. Cox, who knows Lord Brougham, invited me to accompany him 
in order to assist in finding out the trick. We four sat down at a 
moderately-sized table, the structure of which we were invited to ex- 
amine. In a short time the table shuddered, and a tremulous motion 
ran up all our arms. At our bidding, these motions ceased and re- 
turned. 

" The most unaccountable rappings were produced in various parts 
of the, table ; and the table actually rose from the ground when no 
hand was upon it. A larger table was produced, and exhibited simi- 
lar movements. 

" An accordeon was held in Lord Brougham's hand, and gave out 
a single note ; but the experiment was a failure : it would not play 
either in his hand or mine. 

"A small hand-bell was then laid down with its mouth on the car- 
pet ; and, after lying for some time, it actually rang when nothing 
could have touched it. The bell was then placed on the other side, 
still upon the carpet ; and it came over to me, and placed itself in my 
hand. It did the same to Lord Brougham. 

" These were the principal experiments. We could give no expla- 
nation of them, and could not conjecture how they could be produced 
by any kind of mechanism. Hands are sometimes seen and felt. 
The hand often grasps another, and melts away, as it were, under the 
grasp." 



LORD BROUGHAM'S SPIRITUALISM. 

It will be denied from no quarter, that Lord Brougham in- 
vestigated, believed, and died a Spiritualist. 

A work entitled " The book of Nature," by Mr. Charles O. 
Groom Napier, F.C.S., published a few months since, has a 



YEAR-BOOK OF SPIRITUALISM. 17.'* 

preface by the late Henry, Lord Brougham and Vaux ; which 
preface closes with the following sentence : — 

" There is but one question I would ask the author : Is the Spiritu- 
alism of this work foreign to our materialistic, manufacturing age? 
No ; for amidst the varieties of mind which divers circumstances pro- 
duce are found those who cultivate man's highest faculties : to these 
the author addresses himself. But, even in the most cloudless skies 
of skepticism, I see a rain-cloud, if it be no bigger than a man's 
hand : it is modern Spiritualism." 

Many were the noble acts and deeds of Lord Brougham ; 
but the foregoing outspoken statement shows how, even in 
his later days, he was in advance of many of our younger 
and more energetic philosophers and statesmen, both in knowl- 
edge of facts, and in fearlessly and honestly publishing that 
knowledge. 



MANIFESTATIONS AT THE GUPPYS' IN NAPLES. 

Spending a portion of last November and December in 
Southern Italy, on the return from Asia Minor, I was privi- 
leged to frequently witness remarkable Spiritual manifesta- 
tions, through the organism of Mrs. Guppy, wife of Mr. 
Samuel Guppy, formerly a merchant in India, but better 
known of late as author of " Mary Jane," and another equally 
unique volume, entitled " Katy." This latter treats of poli- 
tics, religion, and Spiritualism. The startling manifestations 
occurring in this family are generally considered superior, in 
some directions, to those of any other in Europe. Mrs. Gup- 
py had, in December last, given seances within a few months 
to Princess Marghirita, Princess De Pie de Monde, Princess 
Aquilla, Princess Theodora, the Duchess of Somerset, Prince 
Moliterni, and others connected with the crowned heads of 
the Continent. During one of these seances in Naples, when 
Baron Caprara, a firm Spiritualist, and other individuals of 
rank, were present, we not only received satisfactory tests, 
but the furniture was lifted and moved somewhat roughly, 
flowers and fruit were brought, the house vibrated, spirit- 



174 YEAR-BOOK OF SPIRITUALISM. 

lights flashed, and the whole apartment seemed alive with 
intelligences as weird as powerful. 

Subjected to suspicion, as all media are liable to be, Mrs. 
Guppy once permitted herself to be disrobed of her rich 
moire-antique, in a Neapolitan palace, by the waiting-maids, 
and then to be attired in a lady's dressing-gown. Thus ves- 
tured, she was conducted into the seance-mom, where, while 
a princess and the Duchess St. Arpino held her hands, music 
and rappings were heard ; and finally there came a whole 
shower of flowers and rosebuds, fresh and beautiful, upon 
the table. The next morning, Mrs. Guppy received a very 
kind letter from Mrs. Locke, thanking her for submitting to 
the condition of disrobement, &c. The letter is in our pos- 
session. 

Signor Damiani, in a communication to the Dialectical Com- 
mittee, writes, — 

" I have assisted at seances, where, the windows being closed and 
the doors locked, fresh flowers have been showered on the company 
just previously to their departure. It was at Baron Guldenstubbe's 
in London, in the year i867, that I first remember having witnessed 
this. The flowers would have tilled a large basket ; and the fact of 
their being perfectly fresh, and besprinkled with dew, — the medium, 
Mrs. Guppy {nee Nicholl), having been with us continuously for at 
least two hours before the seance commenced, — in itself, and apart 
from the lady's great respectability, precludes any the faintest 
suspicion of 'crinoline mystification' or sleight of hand. I must 
not omit mentioning, that on examining the flowers, some of which 
still remain in my possession, we perceived that the ends of the 
stems presented a blackened and burnt appearance. On our asking 
the invisible intelligences the reason of this, we were told that elec- 
tricity had been the potent ' nipper ' employed. 

"In the year 1866, at a 'dark seance' held at the Spiritual 
Athenaeum in London, I distinctly saw Miss Nicholl raised on her 
chair from the ground by some unseen agency, and placed on the 
table round which I and many others were sitting. A gap in a fold- 
ing-door, through which the light flickered, enabled me, from where 
I sat, to distinctly see her carried aloft through the air with extreme 
swiftness." 

The poet Longfellow, when making his European tour 
last season, attended several of Mrs. Guppy's seances in 
Naples. 



YEAR-BOOK OF SPIRITUALISM. 175 



DAMIANFS CHALLENGE. 

Signor G. Damiani, a Sicilian gentleman, celebrated as lin- 
guist and author, spending his winters in Italy, and summers 
in Clifton, Eng., has written a spicy pamphlet, for sale by 
James Burns, 15 Southampton Row, London, in which he se- 
verely censures Prof. Tyndall, Mr. G. H. Lewes, and others 
like them, for refusing to investigate the subject of Spiritual- 
ism. He further offers a reward of a thousand guineas to 
any respectable scientific or educated men who will investi- 
gate the subject, and prove it to be an imposture. The fol- 
lowing are his words : — 

" I now offer you two challenges : — 

11 First, I challenge you, or either of you, or any of the public, 
who, like you, disbelieve in the genuine character of Spiritualistic 
phenomena, to deposit in the hands of any well-known London 
banker, whom you or they may name, the sum of five hundred 
guineas ; and I pledge myself to immediately deposit in the same 
bank a like amount: the ownership of such sum of a thousand 
guineas to depend upon my proving, by evidence sufficient to estab- 
lish any fact in history, or in a criminal or civil court of justice, — 

"1. That intelligent communications, and answers to questions 
put, proceed from dead and inert matter in a manner inexplicable by 
any generally-recognized law of Nature. 

i( 2. That dead and inert matter does move without the aid 
of any mechanical or known chemical agency, and in defiance of all 
the admitted laws of gravitation. 

" 3. That voices appertaining to no one in the flesh are heard to 
speak, and hold rational converse with men. 

" A jury of twenty-four gentlemen, twelve to be chosen by each 
party (such jury to consist exclusively of members of the learned 
professions and literary men), to decide whether or not the facts con- 
tained in the above propositions are conclusively proved per testes; 
i.e., by witnesses of established character. A majority of the twen- 
ty-four to decide. If the verdict be that these facts have not been 
established, the thousand guineas are to belong to the party accept- 
ing this challenge : if the verdict be that these facts are established, 
the thousand guineas to be mine. 

" Second, Immediately after the above wager being decided, 
either way, I offer a like challenge of five hundred guineas (to be 
met on the other side in like manner as above); the ownership of the 
second sum of one thousand guineas to depend upon the establish- 



1TG year-book: of spiritualism. 

ment of the facts contained in the propositions already given, by ex- 
periments conducted in the actual presence of the twenty-four gen- 
tlemen who have decided the previous wager. The verdict of the 
majority to decide in this case likewise. 

" In either case, the seances are to be conducted in any public or 
private building which the jury may select, and which may be 
available for the purpose. 

" The result of these challenges (if accepted and decided) to be 
advertised by the victorious party, at the expense of the defeated 
party, in all the London daily papers. 

"I hope this is plain English. 

" Awaiting a reply to this letter, and to the challenge with which 
it concludes, I am, gentlemen, your obedient servant, 

" G. Damiani. 

"Clifton, Oct. 1, 1868." 



CRYSTAL-SEEING. 

This form of mediumship, though quite common in some 
portions of England, is little practiced in other countries. 
The subject is deeply interesting for psychologic study. Es- 
pecially is this true to those who have investigated od, or 
" odic force," as recognized and delineated by Baron Reich- 
enbach. The electric emanations from rock-crystals seem 
peculiarly adapted to induce a certain grade of clairvoyance. 

Our attention was first called to this subject by F. Hockley, 
a highly-intelligent gentleman and mystic of London, whose 
library contains not only valuable manuscripts received by 
the aid of the crystal and a seeress, but many rare works 
tipon the occult sciences. The Earl of Stanhope devoted 
much time to the investigation of crystal-seeing. Mr. K. R. 
H. Mackensie, F.S.A., F.R.S.L., delivered several lectures 
the past winter, in the Spiritual Institution rooms of Mr. 
James Burns, upon the phenomena of crystal-seeing, connect- 
ing it directly with clairvoyant vision and Spiritualism. 

The general method of getting communications is as fol- 
lows : A crystal or mirror is placed before the eyes of the 
medium, or sensitive, who first sees a dense cloud form in 
the mirror, followed by blackness; afterwards come flashes 



YEAR-BOOK OF SPIRITUALISM. 177 

of fire or light ; and then come visions of distant places, per- 
sons, and spirits. 

Crystals and mirrors were used by the alchemists of the 
middle ages, and by the Chinese and Aryan races afar back 
in Time's earlier mornings. The incantations and extrava- 
gant ceremonies connected with crystal-seeing in past ages 
detracted from the uses it might have subserved had it fallen 
into the hands of more practical thinkers. The independent 
clairvoyant has no need of brooch, magic ring, or crystal, to see 
visions, or converse with those who people the heavenly world ; 
and yet crystal-seeing is a deeply-interesting subject for psy- 
chometric investigation. 



REALITY OF SPIRIT- LIFE. 

Mrs. De Morgan is the author of the excellent volume 
denominated " From Matter to Spirit." The book was ably 
prefaced by Prof. De Morgan, President of the London 
Mathematical Society. Owing to ill health, Mrs. De Morgan 
was unable to contribute to " The Year-Book. " She will accept 
our thanks for the kind note laden with good wishes. This 
lady furnished the following spirit-message for " The Medium 
and Daybreak : " — 

"The subject of the locality of the spirit-land is, in truth, beyond 
the power of the finite mind to comprehend. As I have told you 
many times, your earthly atmosphere teems with the spirits who are 
in sympathy with the lower order of development or spirit-life found 
there. But on your earth, in the body also, are many pure and as- 
spiring spirits, who are in closer communion with the far and higher 
regions than any of the undeveloped disembodied spirits who readily 
communicate their ignorance through their earthly mediums. The 
casting-aside of the earthly frame does not exalt the spirit that is 
not exalted by its aspirations and longings to attain the higher God- 
spheres, — spheres and localities beyond the ken of mankind. Think 
not that any can solve the deep and high mysteries of the higher 
spirit-spheres : for only they who have attained thereto can form a 
conception of what they are ; the spiritual sphere being not only lo- 
calized, but a state far more than a locality. I would teach you 
12 



178 YEAR-BOOK OF SPIRITUALISM. 

that the teachings of the spirits are really true. Your earth, in its 
objectiveness, is the type of this sphere. You take from us, not we 
from you. All the varied descriptions must truly be in accordance 
with the medium's own power of perception and reception ; but to 
each medium comes the spirit most suited to his powers, and all is 
true in the description of our home. It is very real. We need, 
spiritually, in our early spirit-life, the same things that we long for 
on earth in a higher and fuller degree. Life is purer and truer; but 
it is as real, objectively and subjectively, as on your earth. We 
have all the adjuncts here ; but, as we advance, they become purer 
and more ethereal. When we speak of curtains, we mean, liter- 
ally, a light division between the parts of the room in the same way 
as you use such on earth. But we have such, as all else, in the most 
ethereal and beautiful material, formed from the essence of the 
flowers around. This is a very favorite material, to use your earthly 
words, with us. Our dresses are formed of it ; and, as they float in 
the ether, they give out sweetness and harmony in accordance with 
all around. It is truly impossible so to impress our earthly medium 
as to give you an idea of the fullness of the beauty of our home ; but 
nothing can too fully assure you of the reality and substantiality of 
it." — Given through F. J. T. 



THE LONDON DIALECTICAL SOCIETY AND 
SPIRITUALISM. 

This literary society was established some three years since 
to consider " all subjects with a view to the elucidation of 
truth ; " taking up questions not ordinarily investigated by 
other scientific societies. Sir John Lubbock, Bart., F.R.S., 
is the president of the society ; and among the vice-presidents 
are Prof. Huxley, F.R.S., Lord Amberley, Mr. G. H. Lewes, 
and Miss Frances Power Cobbe. At one of the meetings, 
a physician read a paper on some very extraordinary phe- 
nomena which he had witnessed himself ; and it was stated 
that the physical and other facts of Spiritualism were believed 
to be real by Prof. De Morgan (President of the Mathe- 
matical Society of London), Mr. C. F. Yarley, C.E., F.R.G.S., 
Mr. Robert Chambers, Mr. and Mrs. S. C. Hall, Mr. William 
Howitt, and others of like eminence. A somewhat acrimoni- 
ous debate followed ; and a committee of thirty persons was 



YEAR-BOOK OF SPIRITUALISM. 179 

appointed to " investigate the phenomena alleged to be Spirit- 
ual manifestations, and to report thereon." This committee, 
under the chairmanship of Dr. Edmunds, comprises members 
of the legal, medical, and clerical professions, as well as a few 
engineers and architects, and several gentlemen of eminent 
scientific and literary attainments. 

The following, a little in advance of the printed copy, is a 
portion of this experimental sub-committee's report. The 
intelligence and high social positions of the parties, as well as 
the momentous nature of the subject itself, give it impor- 
tance : — 

" Since their appointment, on the 16th of February, 1869, your 
sub-committee have held forty meetings for purposes of experiment 
and test. These meetings were held at the private residences of 
members of the committee, purposely to preclude the possibility of pre- 
arranged mechanism or contrivance. 

(: The furniture of the room in which the experiments were con- 
ducted was, on every occasion, its accustomed furniture. 

" The tables were in all cases heavy dining-tables, requiring a 
strong effort to move them. The smallest was five feet nine inches 
long by four feet wide ; and the largest, nine feet three inches long 
and four feet and a half wide, and of proportionate weight. 

" The rooms, tables, and furniture generally, were repeatedly sub- 
jected to careful examination before, during, and after the experi- 
ments, to ascertain that no concealed machinery, instrument, or other 
contrivance, existed, by means of which the sounds or movements 
hereinafter mentioned could be caused. 

" The experiments were conducted in the light of gas, except on 
the few occasions specially noted in the minutes. 

"Your committee have avoided the employment of professional 
or paid mediums ; the mediumship developed being that of members 
of your sub-committee, — persons of good social position, and of unim- 
peachable integrity, having no pecuniary object to serve, and noth- 
ing to gain by deception. 

" Your committee have held some meetings without the presence 
of a medium (it being understood, that, throughout this report, the 
word ' medium ' is used simply to designate an individual without 
whose presence the phenomena described either do not occur at all, 
or with greatly diminished force and frequency), purposely to try if 
they could produce, by any efforts, effects similar to those witnessed 
when a medium was present. By no endeavors were they enabled 
to produce any thing at all resembling the manifestations that took 
place in the presence of a medium. 

" Every test that the combined intelligence of your committee 



180 YEAR-BOOK OF SPIRITUALISM. 

could devise has been tried with patience and perseverance. The 
experiments were conducted under a great variety of conditions ; and 
ingenuity has been exerted in devising plans by which your com- 
mittee might verify their observations, and preclude the possibility 
of imposture or of delusion. 

" Your committee have confined their report to facts witnessed 
by them in tbeir collective capacity; which facts were palpable to the 
senses, and their reality capable of demonstrative proof. 

" Of the members of your sub-committee, about four-fifths en- 
tered upon the investigation wholly skeptical as to the reality of the 
alleged phenomena; firmly believing them to be the result either of 
imposture, or of delusion, or of involuntary muscular action. It 
was only by irresistible evidence, under conditions that precluded 
the possibility of either of these solutions, and after trial and test 
many times repeated, that the most skeptical of your sub-committee 
were slowly and reluctantly convinced that the phenomena exhibited 
in the course of their protracted inquiry were veritable facts. 

"The result of their long-continued and carefully-conducted ex- 
periments, after trial by every detective test they could devise, has 
been to establish conclusively, — 

" First, That, under certain bodily or mental conditions of one or 
more of the persons present, a force is exhibited sufficient to put 
heavy substances in motion without the employment of any muscu- 
lar force, without contact or material connection of any kind between 
such substances and the body of any person present. 

" Second, That this force can make distinctly audible sounds to 
proceed from solid substances not in contact with, nor having any 
visible or material connection with, the body of any person present; 
and which sounds are proved to proceed from such substances by the 
vibrations which are distinctly felt when they are touched. 

" Third, That this force is frequently directed by intelligence. 

"At thirty-four out of the forty meetings of your committee, 
some of these phenomena occurred. 

" Delusion was out of the question. The motions took place in 
various directions, and were witnessed simultaneously by all present. 
They were matters of measurement, and not of opinion or of fancy ; 
and they occurred so often, under so many and such various condi- 
tions, with such safeguards against error or deception, and with such 
invariable results, as to satisfy the members of your committee by 
whom the experiments were tried, wholly skeptical as most of them 
were when they entered upon the investigation, that there is a force 
capable of moving heavy bodies without material contact, and which 
force is in some unknown manner dependent upon the presence of 
human beings. 

" In conclusion, your committee express their unanimous opinion 
that the one important physical fact thus proved to exist — that 
motion may be produced in solid bodies without material contact, by 



YEAR-BOOK OF SPIRITUALISM. 181 

some hitherto unrecognized force operating within an undefined 
distance from the human organization, and beyond the range of 
muscular action — should be subjected to further scientific investiga- 
tion, with a view to ascertain, if possible, its true source, nature, 
and power." 

u The London Globe," in a May issue, said, " During the 
past four weeks, meetings of the Dialectical Committee on 
Spiritualism have been held with closed doors, without the 
members being able to agree as to the report which they will 
issue. All the reports of the experimental sub-committees 
have, however, been received and adopted. These all bear 
strong testimony in favor of the reality of the manifestations ; 
and a report based on the reports of these sub-committees is 
now in process of preparation." 



SUMMARY. 

BY H. DOHERTY, M.D. 



Moses rejected all the religions of his time, but retained J s 

the Book of Genesis, &c, as authoritative scripture. *\ 

Christ rejected all Jewish sects and teachings, but con- /^ 
firmed the books of Moses and the prophets as authoritative 
scripture. 

European Spiritualists renounce all Pagan, Jewish, and 
Christian sects and systems, but adhere to ancient oracles of 
truth, — to Moses and the prophets, and especially to Jesus 
and the gospel. 

American Spiritualists accept nothing but what they derive 
from their own experience and from the inspiration of spirits. 

None of these phases of progress in the development of 
religious truth can be deemed final and complete, however 
valuable as beacon-lights in the midst of human darkness. 

Paris, France. 



182 YEAR-BOOK OF SPIRITUALISM. 



THE GOOD TIME COMING. 

BY A. CROSS. 

An unreasoning Spiritualist is more reprehensible than an 
unreasoning materialist. The latter is necessarily unreasona- 
ble and illogical because of the imperfection of his premises. 
The former, starting on a proper basis, is much to blame if he 
does not reach truthful conclusions. The materialist may 
reason correctly, granting his data ; but, these being false, his 
conclusions must be so. The Spiritualist must arrive at cor- 
rect deductions if he reason correctly, as his premises are 
right. I know that there are unreasoning Spiritualists, who 
are bigoted in their ignorance, stupidly superstitious, and 
never ready to give a reason for the faith that is in them, for- 
getful that the reign of reason is the millennium. 

We find, for instance, one class calling themselves Chris- 
tian. They are a variety of Spiritualists, but deny it. They 
say, that last year, or last century, or at some distant period 
and place, miracles were wrought, prophecies uttered, &c, 
but all occurred " over the hills, and far away," and were 
caused by a suspension or violation of Nature's laws ; and that, 
though they happened once, they never can again. Is this 
reasonable ? They believe nothing outside the boards of the 
Bible, and quietly very little inside. They hold the great 
Law-Maker in the working of miracles to have broken his 
own laws. Is this reasonable? While, to crown their un- 
reasoning and illogical position, they assert with one breath 
the supreme authority of the Bible, its absolute perfection of 
truth and purity, and deny in toto the statement of Christ, 
that these signs should follow them who believe : " In my 
name shall they cast out devils ; they shall speak with new 
tongues ; they shall take up serpents ; and, if they drink any 
deadly thing, it shall not hurt them. They shall lay hands on 
the sick, and they shall recover " (Mark xvi. 17, 18). Such 
Spiritualists are drags on the wheels of progress. 

There are those of a more advanced type, who also retard our 



YEAR-BOOK OF SPIRITUALISM. 183 

progress. Their enlightenment renders their want of reason 
and charity the more conspicuous. Are there not those who 
boast that they have shaken themselves free from an heredi- 
tary faith ? yet, like Rome and her reformers and re-reformers, 
have they not made their opinions the truth, and themselves 
the men ? Their roots are Roman, and their fruits are Roman. 
But the people and the age have broken that yoke, and will 
break all yokes. We shall be pinned to no creed, nor tied to 
any policy. Terror and tyranny are sinking in peace. Aris- 
tocracy and monarchy are dying from the effects of their 
vicious lives. Caste is doomed. Even now I see Revolution 
stalk stealthily among the people. I hear him whisper, 
"Shall this man be your king?" And the nation answers, 
"We will not have this man to reign over us." Enough; 
perhaps we speak too loud : but, when the face of the country 
seems calm, its troubled spirit gazes wistfully toward the land 
of the setting sun ; and I hear it pledge itself ere long to taste 
the fruits then deemed so sweet. We breathlessly await the 
time. Then shall rule the aristocracy of intellect. Then 
shall be the reign of love, and Reason shall sway her scepter 
over the hearts of the people. Then Rome and all the little 
Romes shall be no more ; and philosophy will furnish the creed 
of the nation. 

Then let us, as Spiritualists, in virtue of our advancement, 
forgetting: our little differences, and no longer seeking; the 
glory to ourselves or our opinions, seek the general good by 
unitedly toiling for the grand result. Revolution, as the ser- 
vant of God, stands, sword in hand, to force (if denied) the 
demands of the people. Come, then, let. us reason together, 
that if possible, without bloodshed, we may have our swords 
beaten into plowshares, and our spears into pruning-hooks. 

Bradford, England. 



184 YEAR-BOOK OF SPIRITUALISM. 



SPIRITUALISM A WELCOME FACT. 

BY MILO A. TOWNSEND. 

One would think that a single sound from the everlasting 
shore would be hailed by earth's inhabitants with songs and 
hosannas of rejoicing. Here we have been wandering for 
long, long ages, in darkness and night ; our minds vacil- 
lating between hope and fear, and thousands feeling the want 
of positive evidence of the immortality of their existence. 
The world seemed to be sinking deeper and deeper into mate- 
rialism and skepticism, the abstract speculations and the 
vague assumptions of much of the theology of the day afford- 
ing no living evidence to multitudes of minds of any life 
beyond ; while even many of those claiming to have knowl- 
edge of our spiritual nature and relations, and to occupy the 
position of teachers and instructors, were not without their 
doubts and apprehensions. Dim and shadowy was the way. 
Vasrue and uncertain was the future. Vast multitudes were 
constantly passing away into the obscure unknown ; and no 
voice, no sound, came to tell us that they live again. Soli- 
tude, anxiety, and gloom weigh down the doubting heart as 
" friend after friend departs." Sorrow and wailing are heard 
as Death drives his chariot over the world. Doubt deepens 
into desolation, and desolation into despair. At length, after 
ten thousand anxious inquiries of the " watcher on the 
tower" to give us some faint hope of the day-dawn, of a 
gleam of light to guide our steps, and point us to. the golden 
sunshine on the eternal shore ; after the many, many heart- 
throbs and surgings of anguish, and the long, sad nights and 
weary days, — in the providence of God, there comes the cry 
of departed friends from the everlasting shore, proclaiming, 
'''•All is well: we live again! Hosanna to the Highest!" That 
voice rings like the music of heaven on the listening ear of 
the lonely doubter, and vibrates back through the hearts of 
rejoicing angels, who sing anew the advent of the world's de- 
liverance from bondage, darkness, and wrong. 



YEAR-BOOK OF SPIRITUALISM. 185 

Immortality is thus proved, — demonstrated beyond the 
shadow of a doubt. What was once a cherished hope, a 
longing of the soul, is shown to be a palpable reality. We 
have renewed assurance that we shall live and progress for 
ever in a world of beauty, love, and harmony. We need 
only to live here pure and just and aspiring lives, to become 
receptive of the mighty truths whose onflow is to regenerate 
and enlighten and biess the world. We need but look with 
trustful and truthful hearts to the great Fountain, to be in- 
spired by God's angels, and to be made the instruments of his 
will in effecting the consummation of his glorious designs. 

Yet thousands, instead of receiving these things as " glad 
tidings " from the spirit-shore, as a hailing sign from a newly- 
discovered and immortal land of joy and beauty, — instead of 
this, they scout it all as a wild delusion, and without knowing 
what they are condemning, and are ready to curse the spirits, 
and to condemn all who are willing to hear them ; and with 
words of folly on their lips, and pride and arrogance in their 
hearts, they are found in the paths of the scoffer and reviler. 

Allow me to suggest to those who have never examined 
this subject, that they may save themselves many a bitter and 
unavailable regret " in the world to which they go " by relax- 
ing their opposition to things they do not understand, and be 
willing to admit that they may not be quite so wise as they 
suppose themselves ; that there may be some laws in Nature 
yet undiscovered, some principles connected with our im- 
mortal and spiritual being yet unlearned, and some spots in 
the widespread gardens of God yet unexplored. 



PHYSICAL MANIFESTATIONS. 

It appears to be the object of a certain party of Spiritualists 
to ignore and speak disrespectfully of the physical phenomena 
of Spiritualism. While we detest pretenders and deceivers 
as much as it is possible for any one to do, we confess to little 
sjonpathy with those who would thus disown the elements of 



186 YEAR-BOOK OF SPIRITUALISM. 

our philosophy. We had supposed that the essential benefit 
of Spiritualism was its bringing forward facts in place of 
theories, and substituting knowledge for blind belief, or faith. 

The facts thus produced are the phenomena, divisible into 
two classes, — the physical and mental; the first of which, once 
accepted, for ever sets at rest all doubts of our immortality. 
The mental phenomena are secondary, and dependent on the 
physical. Even the theories of those who ignore the latter 
are based on the facts they furnish. Say what we will, our 
knowledge rests on the rappings and the movings of inanimate 
objects intelligently. We could better dispense with all our 
books and lectures than with these living witnesses ; for with 
them our philosophy surely develops itself : but without them, 
where are we ? It is said that the physical phase is receiv- 
ing less attention than formerly. This is entirely errone- 
ous. Less publicity is, perhaps, given to the result of seances; 
for the people are becoming accustomed to them, and no 
longer regard them as wonderful and supernatural. The deep 
interest which has made such so common as to pass without 
exciting astonishment is mistaken for the loss of interest. 
Few Spiritualists are so " highly developed " that they would 
not prefer a series of physical tests to a lecture on their 
philosophy. What, then, is the claim of those who are just 
awakening, or are yet una wakened, to Spiritual truth ? 

It is scarcely a score of years since the rappings began. 
Let us not commence the cant of the metaphysicians, and 
attempt again the solution of immortality by vain array of 
words and hair-drawn theories. This can not be, were it de- 
sired : for the rappings are not dead prophets of the past ; 
their oracle has not deserted, but is ever with us, ready for 
consultation. However exalted the science of Spiritualism 
may become, the physical manifestations will necessarily re- 
main the ever-present witnesses of its truthfulness. 



YEAR-BOOK OF SPIRITUALISM. 18.7 



TO WHOM SHALL WE GIVE? 

During the forty-three years that the American Tract Society 
has been in existence, it has issued 22,877,379 volumes, 200,000,000 
tracts, and 100,000,000 periodicals, in 141 different dialects. Since 
the close of the war, it has organized 1,900 sabbath or secular schools, 
which are attended by 110,000 scholars. Upward of 279,000 copies 
of the United-States Primer have been disseminated throughout the 
country. On the work in the South alone, $89,000 have been ex- 
pended. — Ex. 



If Spiritualists as deeply felt the necessity of extending 
their belief as the churches do theirs, if they as liberally re- 
sponded' to the calls for money, how rapidly would their 
philosophy extend its empire ! While the churches circu- 
late tracts by the ton, nauseatingly filled with their dogmas, 
Spiritualists have done almost nothing in the direction of 
gratuitous publications. They still contribute to the cause 
which scorns them, and subscribe towards the building of 
churches with tall steeples, and bells and organs, and the 
salaries of preachers, — churches from whose pulpit a Spirit- 
ualist teacher can not declaim, and preachers whose forte is 
abusing the miserable infidel. This should not be. We 
should stand firm, and give not one dollar to the old cause of 
error. What we do give should go to that cause in which we 
believe. The money contributed by Spiritualists last year 
towards defraying the expenses of the churches in which 
they have no faith whatever would place two missionaries in 
every State, publish all the Spiritual journals free, and trebly 
pay all the Spiritual lecturers in the field. 

Money is made a power by the churches, and it can be made 
so by us. Let us all say with one voice, " We are Spiritual- 
ists ; and every dollar we can spare goes to the aid of our own 
religion, and not to that which scorns us as infidel." Do not 
think you gain respect by subscribing at the deacon's call. 
Liberalism can never gain respect in this manner. When it 
unites its scattered forces, then, and not till then, will it be- 
come a power in the land. When the Church fears, it will 
respect it. 



188 YEAR-BOOK OF SPIRITUALISM. 



HUMBOLDT. 

The birthday of a great man has passed ; we had almost 
said, of the great man ; for none other like to him is left us. 
His was a mind reaching through all Nature, understanding 
the ways of the minutest mollusk, or the gyrations of the 
farthest star. His eulogium has been pronounced by a thou- 
sand tongues and pens. The lions of eloquence have roared 
over his grave. 

A question has presented itself, of more vital consequence 
than all his revelations of Nature. The Christian world are 
deeply troubled about his orthodoxy, — whether he believed 
in a God, or no. 

Why this anxiety ? This we know, that Humboldt never 
communicated with any church. His whole life was a protest 
against dogmatism. Why the necessity of vindication ? or 
would he be better if unequivocal testimony could be produced 
that he believed in the existence of a God ? The hyena dis- 
inters the corpse, and feeds his hungry maw on decay ; but 
these human hyenas would contaminate the immortal spirit, 
and thus satisfy their contemptible meanness. 

The last words of the great man should silence all cavil : 
44 How grand the sunlight! it seems to beckon earth to 
heaven." It was a prayer, a spontaneous burst of adoration, 
from him whose forehead was already bathed in the light of 
the eternal spheres. 

No whining priest was there to interrupt the grand apothe- 
osis. Peacefully as a babe falls into slumber, he sank into 
the arms of Nature, and was wafted on the wings of that light 
he so much loved. 

A life of almost a century without a fault or a blemish — 
ah ! it is time it be proved that he was not an atheist. 



YEAR-BOOK OF SPIRITUALISM. 189 



HOW TO FORM SPIRIT- CIRCLES. 

FROM THE LONDON SPIRITUALIST. 

An experimental trial at home, among family friends and 
relatives, often gives the most satisfactory evidence of the 
reality of Spiritual phenomena : at the same time, as no fully- 
developed medium is present among those who have never 
obtained manifestations before, the probability is that there 
Trill be no results. Nevertheless, it is a very common thing 
for striking manifestations to be obtained in this way at the 
first sitting of a family-circle. Perhaps, for every one success- 
ful new circle thus started without a medium, there are six 
or seven failures ; but no accurate statistics on this point 
have yet been collected. When once manifestations have 
been obtained, they will gradually increase in power and relia- 
bility at successive sittings. The following is a good plan of 
action : — 

1. Let the room be of a comfortable temperature, but cool rather 
than warm ; let arrangements be made that nobody shall enter it, 
and that there shall be no interruption, for one hour, — during the sit- 
ting of the circle. Wet, damp, and foggy weather is bad for the 
production of physical phenomena. 

2. Let the circle consist of four, five, or six individuals, — about 
the same number of each sex. Sit round an uncovered wooden 
table, with all the palms of the hands in contact with its top surface. 
Whether the hands touch each other, or not, is usually of no impor- 
tance. Any table will do, — just large enough to conveniently accom- 
modate the sitters. The removal of a hand from the table for a few 
seconds does no harm; but, when one of the sitters breaks the circle 
by leaving the table, it sometimes, but not always, very considerably 
delays the manifestations. 

3. Before the sitting begins, place some pointed lead-pencils, and 
some sheets of clean writing-paper, on the table, to write down any 
communications that may be obtained. 

4. People who do not like each other should not sit in the same 
circle ; for such a want of harmony tends to prevent manifestations, 
except with well-developed physical mediums : it is not yet known 
why. Belief or unbelief has no influence on the manifestations ; but 
an acrid feeling against them is a weakening influence. 



190 YEAR-BOOK OF SPIRITUALISM. 

5. Before the manifestations begin, it is well to engage in gen- 
eral conversation or in singing ; and it is best that neither should be 
of a frivolous nature. A prayerful, earnest feeling among the mem- 
bers of the circle is likely to attract a higher and more pleasing class 
of spirits. 

6. The first sympton of the invisible power at work is often a 
feeling like a cool wind sweeping over the hands. The first manifes- 
tations will probably be table-tiltings or raps. 

7. When motions of the table or sounds are produced freely, to 
avoid confusion, let one person only speak, and talk to the table as 
to an intelligent being. Let him tell the table that three tilts or 
raps mean " Yes," one means "No," and two mean "Doubtful ; " and 
ask whether the arrangement is understood. If three signals be 
given in answer, then say, " If I speak the letters of the alphabet 
slowly, will you signal every time I come to the letter you want, and 
spell us out a message? " Should three signals be given, set to work 
on the plan proposed j and from this time an intelligent system of 
communication is established. 

8. Afterwards the question should be put, "Are we sitting in 
the right order to get the best manifestations?" Probably some 
members of the circle will then be told to change seats with each 
other ; and the signals will be afterwards strengthened. Next ask, 
"Who is the medium ?" When spirits come, asserting themselves to 
be related or known to anybody present, well-chosen questions should 
be put to test the accuracy of the statements, as spirits out of the 
body have all the virtues and all the failings of spirits in the body. 



THE ANNIVERSARY OF THE ADVENT OF MOD- 
ERN SPIRITUALISM. 

THE THIRTY-FIRST OF MARCH. 

Having incidentally learned that Mr. Lawrence of Cleve- 
land, O., was the first to suggest the observance of an anni- 
versary-day, we addressed him the following note : — 

"Mr. James Lawrence. Dear Sir, — Will you be so kind as to 
furnish for ' The Year-Book * the exact circumstances connected with 
the origination and presentation of the idea of an anniversary to be 
held in commemoration of the advent of modern Spiritualism ? " 



YEAR-BOOK OF SPIRITUALISM. 191 

To this request we received the following reply : — 

Cleveland, O., May 2, 1870. 

My Friends Tuttle and Peebles, — Yours of the 20th of 
April was duly received. The suggestion for a public celebration, 
commemorative of the advent of modern Spiritualism through the 
rappings at Hydesville, emanated from myself. The particulars, in 
brief, are these. On the twelfth day of November I was using the 
spirit-dial, known as Prof. Hare's dial. I received a communication 
of which I had no previous thought : consequently it could not be 
deemed a design of my own, and hence must be recognized as an 
emanation from those who are freed from earth's encumbrances. 

At the National Convention the following year, by the advice 
of my spirit-friends and my own convictions, I brought it before the 
delegates as a resolution, which was accepted, not as mine, but under 
angel-guidance, — as coming from the higher realm, to keep alive the 
gratitude of those who can accept and comprehend the glorious boon 
— the assurance of immortality — furnished by Spiritualism. To that 
God whose ways are inscrutable, and beyond the ken of mortal minds, 
would I express my gratitude for being made the humble instrument, 
through angel-promptings, to impart the thought that millions now 
existing, and millions yet unborn, may hail with gratitude unbounded 
the opportunity to celebrate an event more joyous in its character 
than mortal eyes have ever witnessed. 

Your friend and brother, 

James Lawrence. 

The resolution alluded to was as follows : — 

" Whereas Spiritualism has become a power in the land, and 
may be deemed the great growing religious idea of the country ; 
and whereas it is well to revert to the time of small beginnings, 
and hold in remembrance the first pioneers in this Spiritual move- 
ment : therefore Resolved, That this convention recommend to all 
State conventions and local societies to make the time of the appear- 
ance of the Rochester rappings an anniversary-day, — the services 
of that day to be conducted in each locality as may be deemed most 
practical." 

To this Mr. Lawrence responded by reading the communi- 
cation he had received through his dial, a portion of which 
we insert : — 

"... Some acknowledgment should be made for this most glorious 
change, the advent of which has never yet been celebrated as a 
matter of public rejoicing by the assembled multitudes of Spiritual- 
ists thoughout the land. Shall all the minor circumstances of earth- 



192 YEAR-BOOK OF SPIRITUALISM. 

life have their days of commemoration, and this glorious, new, and 
holy dispensation be neglected ? ... It is time some such tribute 
sbould be paid to those who have thus presented to the world a 
means of emancipation from error, such as will meet the requirements 
of all, — a day of universal jubilee, to be observed though all coming 
time." 

Mr. Lawrence has already passed the term of years said 
to be allotted to man. His snow-white hair and beard, con- 
nected as they are with a singularly erect and manly bearing, 
make him a conspicuous personage at the assemblies of the 
Spiritualists in his city. Widely and honorably connected, the 
most bigoted opposer would not dare to charge him with 
knowing imposture. 

The suggestion was timely, and was at once acted upon. 
The 31st of March, 1870, was almost universally observed, not 
only by the societies in the cities, but by the smaller and less 
conspicuous. The programme adopted was nearly the same 
in all cases; speaking occupying the early evening, followed 
by a social. 

Every society which claims to be based in any wise on the 
reception of Spiritualism should celebrate this auspicious day, 
and make it, for the future, incomparably more suggestive than 
Christmas has been in the past. 

" The Banner of Light," in an editorial on this twenty- 
second anniversary, beautifully remarks, — 

" The truth as it is in Nature has spread its warming rays ; and 
thousands of hearts all over our broad nation, the countries of the 
Old World, and, indeed, the far-off islands of the sea, are to-day 
rejoicing in its advancing light. How appropriate, then, in the 
language of a contemporary, that we should celebrate the anniversary 
of 'the coming of that first mysterious rap, which, exciting only 
derision in those narrow souls whose mental horizon is bounded by 
their bodily vision, sounded throughout all space the knell of super- 
stition and the birth of the new Prometheus of science, the future 
God, who will rule the universe by a knowledge of its laws' ! 

" But, while we rejoice in the triumphs of our cause, let us remem- 
ber the work which we, as co-operative agents with the angels, must 
perform. There are Gethsemanes and Calvaries, and thorns and 
crosses, even in this our lower world, for the brave disciples of a 
maturing good to humanity. As in ancient days, so now, the Great 
Spirit has spoken, not in the whirlwind of Horeb, but in the ' still 



YEAR-BOOK OF SPIRITUALISM. 193 

small voice ; ' and thus, rather in quiet, earnest devotion to principle, 
than in stormy and vindictive denunciation of those differing with 
us, shall our cause 'have its due course, and be glorified.' With the 
earnest prayer that the spirit of that charity which ' suffereth long, 
aud is kind,' may abide with and be exercised by the believers in 
our philosophy in the year that is to come, — both with regard to 
their brethren and sisters of the faith, and the outer world as well, 
— we close the volume of the past, and enter hopefully upon the 
deeds and duties of the future." 



SPIRITUALISTIC LITERATURE. 

The past year has been one of great activity in Spiritualistic 
literature, — in the number of new works issued from the press, 
and their circulation. ' The demand steadily and rapidly in- 
creases ; and new editions of many books out of print have 
been called for. 

The Spiritual journals have rapidly increased their circula- 
tions, and the leading ones become firmly established. 

The oldest and most widely circulated, " The Banner of 
Light," has become a household necessity with all Spiritual- 
ists. It has worked its way upwards through great difficulties, 
edited by Luther Colby with inimitable vigor, charity, and 
unflinching honesty, and seconded by its publishers, who are 
now reaping the reward of persistently adhering to the right. 

" The American Spiritualist " was at first started as the 
organ of a State association. It has since been enlarged to a 
sixteen-page, beautifully-printed fortnightly, with the assur- 
ance of commencing its next volume as a weekly. It is fear- 
less, radical, and uncompromising. 

" The Religio-Philosophical Journal " takes the place 
of " The Banner," in the West. It, too, has waged a hard 
battle, but is at length triumphant ; and its circulation nearly 
equals that of the former journal. 

" The Present Age," under the management of Col. D. 
M. Fox, is a beautifully-printed folio, weekly, and deserves 
the esteem and confidence it has gained. The polished essays 

13 



104 YEAH-BOOK OF SPIRITUALISM. 

of J. S. Loveland, Wadsworth, and others, and the scientific 
articles by Prof. E. Whipple, are a marked feature of " The 
Age." 

" The New Life " is the name of the latest candidate for 
the patronage of Spiritualists. It is devoted to literature, 
current news, and Spiritualism. It presents a .fine appear- 
ance. Published weekly at Baltimore. 

" The Universe " was devoted to all reforms ; Spiritualism 
being one only of the many issues it made. Daring and fear- 
less, it made many firm friends, and as bitter enemies. It has 
now been changed to a monthly, and is the only one at pres- 
ent published devoted to Spiritualism in the West. 

The " Tafelrunde " ("Round Table") is a new fort- 
nightly, in the German language, published at Washington, 
D.C. Edited by P. L. Schuckling, M.D. Its object is the out- 
spoken defense of Spiritualism and free religion, and meets a 
•demand long felt by the German freethinkers of America. Its 
high character may be learned from the distinguished German 
scholars who contribute to its pages, — Frederic Munch, Dr. 
Gerau, Dr, Tiedeman, Dr. Cyriax, Casper Butz, and others. 

" Le Salut " (" Salvation ") is a monthly, edited by E. T. 
Simmons, Published at New Orleans. It meets a local want 
by being partly printed in the French language. 

"The Lyceum Banner" is the only child's paper issued 
by and for Spiritualists. Mrs. Lou Kimball deserves the 
gratitude of all Spiritualists for her untiring energy and sac- 
rificing devotion in establishing this journal for their children. 
Its pages are clear of the dogmatic insolence and unpardona- 
ble misstatements which mar the pages of like character 
issued in the interest of the various sects. 

For profundity of thought, or elegance of expression, the 
articles appearing in the pages of these journals compare 
favorably with those of any other class whatever, and, in 
originality, greatly excel them ; while the editorial ability dis- 
played is only equaled by the great journals standing side by 
side in other fields of literature. The power they severally 
and combined exert is immeasurable. 

Taken as a whole, the European journals devoted to Spirit- 
ualism compare favorably with the American. In solidity and 



YEAR-BOOK OF SPIRITUALISM. 195 

execution they are models, embodying the most advanced 
thought in connection with the Spiritual philosophy. 

" Human Nature," spanning the physical, mental, and 
spiritual constitution of man, is rightly named. Its editor 
rightly conceives Spiritualism as underlying the best interests 
of our common humanity. To this end, its contributors de- 
velop the principles of physiology, ethnology, in connection 
with, and evolution of, man's spiritual nature. The rapid in- 
crease of its circulation shows that it meets the demand of the 
times, and is up with the genius of the age. 

" The Spiritual Magazine " is an important organ for the 
dissemination of the records of Spiritual phenomena. It is 
properly a fact-gatherer, sometimes overlooking the considera- 
tion that mere facts, unless arranged and systematized, are 
quite valueless. The ability of its editors and contributors, 
however, with the prestige of its well-earned reputation, 
gives it a wide influence for good. 

" The Medium and Daybreak." — This is a live periodical, 
aglow with startling phenomena, treating of the live issues 
of the day, and supplying the weekly wants of a large body 
of Englishmen interested in the phenomena and philosophy of 
Spiritualism. It is broad and tolerant, and rapidly increasing 
in circulation. 

" The Spiritualist " is devoted to the scientific aspect of 
the Spiritual movement. Its matter is carefully selected, and 
handsomely arranged, presenting an attractive appearance. 

" La Revue Spirite." — This monthly has a more exten- 
sive circulation than any other Spiritual journal in France. 
While giving due consideration to the physical phenomena, — 
trance, vision, and prophecy, — one of its leading features is 
the inculcation of the doctrine of re-incarnation as taught by 
Allan Kardec. 

" La Revue Spiritualiste." — The editor of this monthly 
is thoroughly read in the theories of the old philosophers, and 
dwells largely upon ancient Spiritualism and the general 
progress of the races. He repudiates re-incarnation, and 
teaches doctrines similar to those entertained by American 
Spiritualists. 

" The Aurora " and other Italian and Spanish journals 



196 YEAR-BOOK OF SPIRITUALISM. 

devote a large portion of their pages to 'the general principles 
taught by the Allan Karclec school ; while the Germans dwell 
On the psychological and philosophical phases of Spiritualism, 
and harmonize in their general teachings with the Spiritual 
philosophy as enunciated by the great body of believers in 
other portions of the world. 

Of the books issued during the year, only the leading ones 
can be noticed. The titles are given in the proper catalogue. 

The leading work, which has attracted most attention, as 
bringing twenty-one years' history within an available and at- 
tractive form, is " Modern American Spiritualism,' ' by Emma 
Hardinge. This work may be said to mark an era in Spiritual- 
istic literature. Faultless in mechanical execution, its exterior 
is as attractive as its contents are interesting. 

" Planchette, the Despair of Science," by the well- 
known and popular author Epes Sargent, for its style and spirit 
is one of the most valuable. It presents, at a glance, a compen- 
dium of the facts and philosophy of Spiritualism ; and, in con- 
sequence, it has been of incalculable service to the cause. 
The wide reputation of its author, as well as its own merits, 
has given it an extensive sale both in America and Europe. 

Mrs. Maria M. King has written several works in widely- 
different departments. "The Philosophy of Nature" un- 
dertakes the solution of problems underlying the mechanism 
of the universe ; while her "Real Life in the Spirit-Land" 
is as airy as a romance, and at the same time instructive, and 
replete with solid matter. 

" Miracles, Past and Present," by William Mountfort, an 
able work issued by the leading publishing-house of Boston, 
in its application of Spiritualism to the past, is a significant 
indication of the widespread potentiality of the New Philoso- 
phy- 

New editions of the remarkable works of A. J. Davis have 

been demanded. The publication of his " Tale of a Physi- 
cian " falls not within the year ; but we notice with pleasure 
the steady sale of this startling and absorbing revelation of 
crime, its cause and prevention. 

Of stories woven with a woof of philosophy, there has 
been a great number. Miss Lizzie Doten has published " My 



YEAR-BOOK OF SPIRITUALISM. 197 

Affinity, and Other Stories." Those who read the first 
story, which gives its name to the book, will never forget it. 
She writes vigorously, at times flashing with meteoric bright- 
ness. 

" Alice Vail," by Lois Waisbrooker, is a pleasing attempt 
to introduce the Spiritual philosoplry in the form of a story. 

" The Chester Family," by Julia M. Friend, is a pleas- 
antly-written book in the interests of temperance. 

" Intuition," by Mrs. Frances Kingman, is an exceedingly 
interesting story, replete with the wisdom the Spiritual phi- 
losophy only can bestow. 

" The Question Settled," by Moses Hull. The author 
says, " Our only aim has been to faithfully compare the Bible 
with modern phenomena and philosophy." The book is 
valuable to that class who rely on biblical evidence, and is a 
magazine from which an army can be supplied with weapons 
of that character. 

Spiritualists are generally too much in earnest to be inter- 
ested in the nights of the Muses. They demand the truth 
only, and perhaps are not sufficiently critical in the manner 
in their ardor for the matter. If poetry is the most intense 
form of expression in which to present a truth, assuredly 
there is loss in not calling its aid. The Spiritual philosophy 
stretches into the realm of poesy ; and none other can as well 
invoke its assistance. From the union we anticipate a new 
order of poetry, written not only to please by the faultless 
flow of its measure, but fraught with golden truth. The old 
is threadbare ; and only the infusion of this new Spiritual 
life can resuscitate the drooping genius of song. 

" The Three Voices " by Barlow have been justly appre- 
ciated, as well as " Life-Pictures " by J. H. Powell. 

Some of the inspirational poems given through Mrs. Tap- 
pan, Lizzie Doten, and others, indicate what may be expected 
in this department when the medium is capable of respond- 
ing to the delicate touch of angel-harmony. 

" The Seers of the Ages," by J. M. Peebles, is a work 
of great merit, and the fruit of years of patient research. 
It shows that Spiritualism is not of to-day, but is woven like 
golden threads into the history of the past. This work has 



198 YEAR-BOOK OF SPIRITUALISM. 

a European influence, hiving been republished by J. Burns, 
London ; and no work devoted to the subject has created a 
deeper interest. In some quarters it evoked severest criti- 
cism, so unjust, that the author, while in England, issued a 
pamphlet, •• Jesus, Myth, Man or God," supplementing his 
larger volume, and completely answering the carping of his 
critics. This valuable contribution is to be republished in 
America. 

The Children's Progressive Lyceum has become the vital 
institution of Spiritualism. Its inauguration was accom- 
plished through the clairvoyant mediumship of A. J. Davis ; 
and, wherever received, its catholic spirit, its boundless oppor- 
tunities for growth, its elasticity to meet the requirements of 
all circumstances, its freedom from creed, dogma, or trammel 
whatever, gives it devoted adherents. 

"The Manual," furnished by Mr. Davis, did not meet all 
wants. Incomparable in many ways, its small size precluded 
accompanying music, and did not furnish a lasting variety. 
It £$ive the direction and form, relying on the officers and 
members to fill up the structure. This is the true method : 
internal, central growth, not foreign accretion, is demanded by 
the New Philosophy. It was thought a vacancy existed ; that 
a new book might be furnished to give still further assistance : 
and hence " The Lyceum Guide," by J. M. Peebles, J. O. 
Barrett, J. G. Clark, and Emma Tuttle. 

The musical department was edited by Mr. Clark, and 
contains, not only his best compositions, but the best selec- 
tions elsewhere obtainable. Emma Tuttle supervised the 
poetic portion, arranging the songs, silver chains, &c. 

The Lyceum is thus furnished, in one book, with songs 
and music for all occasions. 

The calisthenics are finely illustrated, and arranged with 
special regard to the wants of the Lyceum. 

Its general introduction must give the Lyceum cause a 
fresh and vigorous impulse. 

The three volumes of Hudson Tuttle — " Career of the 
God-Idea in History," w * Career of the Christ-Idea in 
History," w * Career of Religious Ideas in History" — have 
produced a profound impression for their daring utterances 
and unswerving statement of truth. 



YEAR-BOOK OF SPIRITUALISM. 199 

" The Arcana of Spiritualism," by the same author, pre- 
sents a summary of the Spiritual philosophy. 

"The Spiritual Harp," by J. M. Peebles, J. O. Barrett, 
and E. II. Bailey, prepared at the expense of much mental 
labor, is justly appreciated by such Spiritualists and Spiritual- 
ist societies as appreciate and feel the necessity of cultivating 
music. Owing to its freedom from theological taint, as well 
as choice selections, with original and popular melodies adapted 
to the social circle, congregational singing, and public wor- 
ship generally, it is by far the most attractive work of the 
kind ever published. An abridgment has just been issued 
at a reduced price. 

Those who have carefully studied the progress of this 
movement can not fail to discern a great improvement in its 
literature. The increase of numbers, together with the de- 
mand for the best expression of cultured thought, calls for 
the ablest productions from the most gifted writers connected 
with the Spiritual philosophy. 

The idea once prevalent, and still entertained by many, that 
inspiration or mediumship scaled at one bound the bights of 
knowledge, and that communications from spirits are inde- 
pendent of the mental condition of the medium, is losing 
ground. There is no royal road to learning except by per- 
sonal effort. The gods help those who help themselves. 
Colleges and other institutions of education, under the man- 
agement of Spiritualists, are indispensable to the prosperity 
of the cause. If knowledge is better than ignorance, wis- 
dom than folly, sound logical discourses than ranting, then 
is it indispensable to give speakers and writers that cultiva- 
tion the spirit of the age demands of its teachers. Resting 
upon mere phenomena is not conducive to the highest Spirit- 
ual attainments. Science, in connection with the principles 
of our philosophy made practical, is among the necessities 
keenly felt. The bare fact of spirit-presence and the presen- 
tation of tests is as common among the Red Indians, and the 
Mohammedans of the Orient, as are furnished by a class of 
test-mediums to Spiritualists. It is ours to build the Spirit- 
ual temple upon the base furnished by the facts and phi- 
losophies of the past and present. Not demolition, but 
construction, is the watchword of the age. 



200 YEAE-BOOK OF SPIRITUALISM. 



THE MASSACHUSETTS LIBERAL TRACT 

SOCIETY. 

Inaugurated and supported by such earnest workers as 
Dr. Gardner, Messrs. Wetherbee, Richards, Dole, Carpenter, 
Reed, Hatch, Williams, Bacon, Dr. Storer, and others, this 
society must exert a great influence in the diffusion of Spirit- 
ual knowledge and liberal ideas. The publication and dis- 
tribution of tracts has been found a potent engine by the 
churches : it will be found of greater influence in spreading 
the truth. 



"THE WHITE BANNER;" ITS PURPOSE AND 
BRIEF HISTORY. 

BY WILLIAM D. REICHNER. 

We suppose, in all enterprises of any moment, there is a 
dual histor}^, — an outer or public history, and an inner, in all 
of which it is not expected that the public will feel a great 
deal of interest. There is a history of " The White Banner " 
yet to be written much more elaborately than your very valu- 
able space in " The Year-Book of Spiritualism " will permit of. 

Fresh from the busy workshop, as we take our pen the 
thought flits quick through the brain, that, had the conception 
and birth of our paper been from a source less obscure, it 
would have leaped, mayhap, at once into popular favor, and 
proved of incalcuable good to the harmonial cause, especially 
in Pennsylvania. And this our soul knoweth would have af- 
forded us inestimable pleasure, even though others should 
enjoy all the public glory of having conducted the enterprise. 
But it is past. Smiling Hope cheerfully whispers, " Try 
again." 

The leading purpose of the publication of " The White 
Banner" was unfolded in a few lines, as contained in our fra- 
ternal greeting in the first number of the paper : — 



YEAR-BOOK OF SPIRITUALISM. 201 

"We have waited for a long time, hoping that some of our more 
solid men, older in the Spiritual movement, would take earnest hold, 
and establish a proper organ of our philosophy in Philadelphia. 

" The past year has added to the list of liberal newspapers out- 
side of our city several ably-conducted contemporaries ; and yet 
there appears a strata of mind — a large class — unreached by these 
higher-toned and higher-priced periodicals, to whom we feel called 
to minister. Our aim shall be to make our peaceful ' Banner 'a 
welcome visitor to every humble household willing to admit the 
sweet sunshine of progressive Spiritual literature. Ever seeking to 
keep pace with the rapid progress of the race, our motto shall be, 
'Enmity toward none, but charity for all; justice without fear, 
and the greatest good for the whole number.' 

" ' The White Banner ' was an eight-page paper, printed from 
clear, readable type, on good white paper, and issued every two weeks, 
for one dollar per year, — intended to reach the masses of the poor. 
It was sprung, suddenly and unheralded, upon the Spiritual State 
organization, at their halls of public meeting, the first Sunday after 
its issue. It was issued without a single subscription, but was seized 
with avidity by the hungering poor and the mediums, at their circles 
and hall-gatherings, at the price of, single copies, five cents. 

"We thought we had a partner ' financially ' equal with us ; but — 
angels steady his timid soul! — he unfurled 'the white feather' in 
lieu of 'The White Banner' ere the issue of its first number: and, 
in answer to his (we suppose) well-meant advice to suppress, we an- 
swered, 'Brother, we have set our foot upon the plowshare; we are 
in for it, and will go through with the enterprise while there is a 
dollar in the exchequer.' He left us; and angels know our struggles, 
for they ministered to us oft. 

" The second number came out enlarged and every way much im- 
proved, and, many said, far more spirited than the first. Subscriptions 
commenced slowly coming in. Entering the work with renewed 
energy, we wrote out a brief and honest appeal to Spiritualists and 
liberalists, to be read by the chairman presiding at our hall-meet- 
ings. It was rejected. 

" We published six numbers of ' The Banner,' and, possessing no 
more cash to cast away, ceased to publish ; and, to give our subscribers 
full consideration, we effected an arrangement with the proprietors 
of 'The Present Age,' to whom we shall ever feel fraternally grateful." 

[Note. — Feeling that failure, as well as success, has its les- 
son in this great movement, we insert this histor} r of the brief 
career of " The White Banner," by its editor and proprietor. 
— Eds.] 



202 YEAR-BOOK OF SPIRITUALISM. 



HISTORY OF THE NATIONAL ORGANIZATION OF 

SPIRITUALISTS. 

BY HENRY T. CHILD, M.D. 

On the 5th, 6th, and 7th of August, 1859, a convention 
was held at Plymouth, Mass., at which the following officers 
were chosen : — 

President. — H. P. Gardner, M.D., of Boston, Mass. 

Vice-Presidents. — Rev. J. S. Loveland of Medford, Mass. ; 
Henry C. Wright of Boston, Mass. ; B. P. Shillaber of Boston, 
Mass.; Hon. J. M. Kinney of Wareham, Mass. 

Secretaries. — A. B. Child, M.D., of Boston, Mass.; G. Johnson 
of Middle borough, Mass. ; B. H. Crandon of Plymouth, Mass. 

This convention adopted a declaration of sentiment. 
The following preamble and resolution, presented by Col. 
S. D. Fay of Texas, were adopted by the convention : — 

u Whereas, The phenomena of modern Spiritualism, by their star- 
tling significance and world-wide diffusion, have assumed, in the 
opinion of this convention, an importance worthy the earnest con- 
sideration of all rational minds, demonstrating as they do the im- 
mortality of the soul, and inaugurating a purer theology and a 
deeper philosophy than humanity has hitherto attained, and all 
pointing to the slow but certain approach of the long-promised era 
of peace on earth, and good-will to man; and whereas the exist- 
ence of these phenomena is, by the great majority of both the 
learned and unlearned, utterly ignored, or else met with ridicule and 
harsh opposition ; and whereas some organization, or concentrated 
effort, for the purpose of spreading the facts of Spiritualism broadly 
before the world, is a desideratum with every Spiritual reformer: 
be it therefore 

" Resolved, That a committee of five be appointed, whose duty it 
shall be to call a National Convention, at such time and place as 
shall be deemed expedient, for the purpose of canying into effect 
the objects above mentioned, and for taking into consideration the 
interests of Spiritualism generally." 

It does not appear that this committee accomplished any 
thing. But in March, 1864, at a convention of Spiritualists 
of New England, held at Boston, Mass., a series of resolu- 



YEAR-BOOK OF SPIRITUALISM. 203 

tions in regard to organization were unanimously adopted ; 
and a committee of five were appointed to call a National 
Convention, at some central point in the Great West, during 
the coming summer. 

This committee issued a call for a convention to be held in 
the city of Chicago on the ninth day of August, 1864 ; and 
invited all Spiritualists throughout the country to meet 
there. In response to this call, a large mass convention 
assembled. 

Dr. Gardner was appointed temporary Chairman; and J. S. 
Loveland, Secretary. The Spiritualists from each State pres- 
ent were requested to select two of their number to consti- 
tute a committee on permanent organization. 

S. S. Jones was elected President ; and F. L. Wadsworth, 
H. B. Storer, Mrs. L. M. Patterson, and Mrs. A. Buffum, 
Secretaries. 

This convention, which had a list of six hundred and sixty- 
two members, — from twenty States, the District of Columbia, 
and Canada, — was, in reality, a mass meeting, in which there 
was a great deal of confusion. Some of the best minds of the 
country were there ; but it was evident that the meeting was 
too unwieldy to accomplish any great work. 

Many resolutions were discussed and passed, and some 
valuable documents were read and published, in -their pro- 
ceedings. 

The Second National Convention of Spiritualists met at 
Concert Hall, in the city of Philadelphia, on Tuesday, the 
17th of October, 1865. 

This convention was to be composed of delegates, one from 
each local organization, and an additional one for every fifty 
members, or every fraction over fifty. All Spiritualists, and 
other reformers throughout the world, were requested to send 
delegates. 

Pursuant to this call, one hundred and eighty-eight dele- 
gates assembled, representing thirteen States and the District 
of Columbia. 

Rev. John Pierpont was elected President; and H. T. 
Childs, Secretary. 

This convention published an address to the world. 



204 YEAR-BOOK OF SPIRITUALISM. 

A plan of organization, so far as national conventions were 
concerned, making them delegate conventions, was adopted 
by a vote of 101 to 24. 

The Executive Committee, having received an invitation to 
hold the Third National Convention at Providence, R.I., is- 
sued a call for a delegate convention, to meet at Pratt's Hall, 
in that city, on Tuesday, the twenty-first day of August, 
1866. 

This was called to order at that time by the venerable John 
Pierpont, then in his eighty-first year. 

There were present two hundred and ninety-nine dele- 
gates. 

Newman Weeks of Vermont was elected President ; and 
J. A. Rowland, D. C, Secretary. 

This convention adopted a resolution, proposing a series of 
subjects to be reported upon at the next convention. These 
were as follows : — 

1: The origin and progress of modern Spiritualism. 

2. Ancient historic Spiritualism. Referred to J. M. Peebles. 

3. The type of Spiritual philosophy. Is it a new type ? What is 
its type or genus ? Referred to S. J. Finney. 

4. Relations of Spiritual philosophy to the other so-called systems 
of philosophy. Referred to S. J. Finney. 

5. The .religion of the Spiritual movement. Referred to Henry 
T. Child, M.D. 

6. Spiritual idea of man and his relations. Referred to J. S. 
Loveland. 

7. Spiritual idea and methods of education. Referred to Mary 
F. Davis. 

8. Reforms growing out of the Spiritual ideas and movements. 
Referred to Mrs. M. S. Townsend. 

9. On the philosophy of mediumship. Referred to J. S. Love- 
land. 

The Executive Committee received an invitation from the 
friends in Cleveland, O. ; and issued a call for the Fourth 
National Convention, to be held at Brainard Hall, in that city, 
on Tuesday, the third day of September, 1867. 

This convention was called to order by the President, New- 
man Weeks. In the absence of the Secretary, Henry T. 
Child, M.D., was appointed Secretary pro tern. 



YEAR-BOOK OF SPIRITUALISM. 205 

There were three hundred and twenty delegates present 
from twenty States. 

Isaac Rehn of Pennsylvania was elected President ; and 
Henry T. Child, M.D., Secretary. 

Several of the essays were read at this convention ; and a 
report on the Spiritual phenomena was read by Frank L. 
Wads worth, which created considerable excitement, but was 
not adopted by the convention. 

The Fifth National Convention was called by the Executive 
Committee, to meet in Corinthian Hall, Rochester, N.Y., on 
Tuesday, the 25th of August, 1868. There were present 
two hundred and sixty-five delegates from seventeen States 
and Canada. 

Col. Dorus M. Fox, Michigan, was elected President ; and 
H. T. Child, M.D., Secretary. 

A committee was appointed to report a plan of organiza- 
tion. The constitution reported was unanimously adopted. 
On motion, it was 

Voted, That this convention resolve itself into, and resign 
all its assets to, the American Association of Spiritualists. 

The Sixth National Convention, or the American Associa- 
tion of Spiritualists, convened in the city of Buffalo, N.Y., 
on the 31st of August, 1869. There were one hundred and 
thirty-seven delegates present from eleven States. By the 
report of the trustees, it appears that they had published ten 
thousand copies of a pamphlet containing the constitution 
of the association, the resolutions adopted at the conven- 
tion of 1868, and an address on the subject of Spiritualism. 
About six thousand of these had been distributed. 

They had also employed three missionaries, — N. Frank 
White for the Eastern District, Almon B. French for the 
Western, and Hannah F. M. Brown for California. 

By the report of the Treasurer, it appears that he had re- 
ceived the sum of $2,621.13, and paid out 12,589.05. 

A revision of the constitution took place at this meeting. 
Article III., on membership, was changed so as to fix the fee 
for membership at one dollar per year, instead of five. 

The term of office of the President, Secretary, and Treas- 
urer, was made to expire at the close of the convention, at 
which their successors shall be elected. 



206 YEAE-BOOK OF SPIRITUALISM. 

The officers elected at this meeting were, — President, John 
G. Wait, Mich, ; Secretary, Henry T. Child, M.D., Penn. ; 
Treasurer, Levi Weaver, Md. Members of the Board, J. S. 
Loveland and Dorus M. Fox, elected for three years. The 
members of the Board who continued in office were Almon 
B. French and Robert T. Hallock, whose terms expire in 
1871 ; and H. F. M. Brown and George A. Bacon, whose 
terms expire in 18T0. 



PENNSYLVANIA STATE SOCIETY. 

BY HENRY T. CHILD, M.D. 

Pursuant to a call signed by many distinguished Spirit- 
ualists, a State convention met in Samson-street Hall, Phila- 
delphia, on the 22d and 23d of May, 1866, for the purpose of 
forming a State society. A preamble and constitution were 
adopted ; Isaac Rehu elected President ; and H. T. Child, 
Secretary. The Board employed J. G. Fish as missionary for 
a short time, but were compelled to withdraw from this field 
for want of funds. At the second annual meeting, held on 
the 14th and 15th of October, 1868, Henry T. Child was 
elected President ; and William White, M.D., Secretary. 

The Board authorized H. T. Child to act as missionary, and 
also employed Mrs. Hannah T. Stearns, and appointed a com- 
mittee to hold public circles under the auspices of the society. 
At the third annual meeting, this committee reported having 
held twenty-three circles ; and the missionaries reported giv- 
ing eighty-three lectures. The receipts of the society had 
been $477.36 ; and its expenditures, 1486.70. 

Henry T. Child was elected President ; and Caroline A. 
Grimes, Secretary. Henry T. Child and Mrs. Hannah T. 
Stearns were employed as missionaries for the present year. 

The membership of the societj^ is increasing ; and we have 
every reason to pursue our labors with increased energy. 



YEAR-BOOK OF SPIRITUALISM. 207 



THE OHIO STATE ASSOCIATION OF SPIRIT- 
UALISTS. 

The Fourth National Convention, held in Cleveland, O., 
elected one vice-president for each State represented, and in- 
structed them to urge forward organic movement in their 
several States. A preliminary meeting for Ohio was held in 
Cleveland while the National Convention was in session ; and 
a provisional constitution was adopted, and officers were 
elected. Dr. Rose of Springfield was elected President ; and 
Hudson Tuttle, Secretary. The First State Convention was 
held at Clyde. A. B. French was elected President; Hudson 
and Emma Tuttle, Secretaries. A. A. Wheelock was made 
State Missionary, and performed the pioneer-work assigned 
him with untiring energy and unexampled zeal. 

At the Second Convention, held in Cleveland, 1868, these 
officers were retained. Cephas B. Lynn was appointed an 
assistant to Mr. Wheelock, and lectured most acceptably 
through the State. At the Third, held at Akron in 1869, 
Hudson Tuttle was elected President ; George W. Wilson, 
Recording Secretary ; Emma Tuttle, Corresponding Secre- 
tary. 

All these conventions have been largely attended, and the 
deepest interest manifested. 

Workers. — The State has many able lecturers who have 
devoted their lives to the dissemination of the philosophy of 
Spiritualism. A. B. French and O. P. Kellogg, similarly de- 
veloped through unconscious trance-control, speak with an 
eloquence which touches the popular heart. S. J. Finney 
was similarly developed ; and, although no longer a citizen of 
the State, her Spiritualists are proud to claim him. Wher- 
ever he may be, they feel assured his unsurpassed eloquence 
will stand uncompromising on truth and justice. In the 
southern portion of the State, Dr. James Cooper of Belle- 
fontaine has waged a single-handed warfare, and is reaping 
the fruits of his ceaseless toil. 

A. A. Wheelock of Cleveland, a trance-speaker, now in- 



208 YEAR-BOOK OF SPIRITUALISM. 

spirational, stands first in earnestness, devotion, and elo- 
quence. Hudson Tuttle, educated by spirit-control, finds 
leisure from his other duties to speak occasionally in different 
localities. With Emrna, whose sweet songs are among the 
most charming productions of Spiritualism, he resides on their 
farm, which diverts their minds from the literary pursuits in 
which they are engaged. 

.0. L. Sutliff was one of the first who came boldly out for 
the truth. An earnest and amusing speaker, he will doubt- 
less depart in harness. May he be spared us these many days ! 

Space will not allow of even a mention of the names of all 
those who have devoted themselves to this cause. Dr. Un- 
derbill of Akron was nearly made a martyr by most brutal 
persecution. Joel Tiffany, then of Cleveland, by his able 
•ectures, gave dignity to the movement in its infancy. In 
various parts, workers are not idle. Mrs. S. M. Thompson, 
Mrs. Lucia Coles and Mr. Hager of Chardon, Mr. H. Barnum 
and Mrs. M. Lane of Braceville, devote to the cause more or 
less, of their time. 

Prof. E. Whipple is untiring in his efforts to present the 
facts of science to the people, and is very successful. Such 
able exponents of scientific truth as Prof. Whipple and L. 
W. Pike are greatly needed, and everywhere command atten- 
tion. 

To the list of workers must be added the countless media 
who are unknown beyond their family-circles, but whose com- 
bined influence is of immeasurable power. 



EDITORIAL NOTES AND CLIPPINGS. 

Dr. C. Jouis writes from Suresnes, France, — 

" Your l Year-Book ' will be valuable to the future, as a record of 
the progress and rapid growth of Spiritualism in its infancy (if I am 
allowed to speak thus of so ancient a doctrine), compared to what it 
will be years hence ; for the ebbs and flows are not to be found in 
the physical laws only, but in the spiritual ones too. The alternation 



YEAR-BOOK OF SPIRITUALISM. 209 

of ages of belief with ages of incredulity is a fact which history 
teaches us as happening, at intervals, in the long-run of centuries 
ami thousand of years. We are just emerging from such a period 
of unbelief to reach another and more consoling age; although the 
struggle between error and truth bids fair to be dreadful, in our 
Europe at least, where materialism has yet such a hold on the 
minds of men.''' 

From Florence, Baron Kirkup writes, — 

u We lately have had no phenomena but the usual ones of the 
table. It answers all our questions by rising, and rapping on the 
floor. . . . When they have more to communicate beyond yes or no, I 
give the child a pen ; and they write with her hand. I do not 
entirely trust either writing or trance mediums. My table can not 
be a trick, for it is well scrutinized ; and the trumpet still less, mov- 
ing about and sounding with violence close to the ceiling, which is 
seventeen feet high, and witnessed by live persons : so that it could 
not be my imagination ; for I saw it (with plenty of candles), 
heard it (deaf as I am), and touched it, and picked up the pieces 
after it had dropped on the floor, and broken." 

The Rev. S. E. Bengough of London condenses " The 
Results of Seven Years' Earnest Thought upon the Relations 
of Spiritualism to the Religion of the Future : " — 

" I believe that a study of the science of religion proves religion 
to be, in its most primitive form, an expression of some rude theory 
of causation. In its most developed shape, religion will be found to 
be the symbolization of man's universal relations ; and is, therefore, 
distinct from morality, which concerns man in his finite relations. 
Our consciousness and our reason testify that we have relations with 
an order of beings beyond the range of any laws whose operation 
can be tested by experiment in this sphere of existence. This order 
we characterize vaguely as the infinite, spiritual, immaterial, &c. 
We know little or nothing about our relations to it. Hence arises 
religion. The proper field appears to "be that partially known order 
of things which man feels to be related to, but not comprehended by 
him. Filled with awe and wonder, men in every age have fallen 
back upon symbolism of various kinds for their expression of relation- 
ship to ' the powers that be.' But most of the religious symbolisms 
popular at present are clearly absolute, and all but devoid of living 
influence. It seems to me that Spiritualistic phenomena may per- 
form a twofold service, positive and negative, in preparing the way 
for some religion of the future, — not to come to maturity, perhaps, 
until the era 2000. 

" 1st, They act like the wires and springs of theatrical mechanism. 
Seen by daylight, they disenchant the mind, and rob the ghost-world 

14 



210 YEAR-BOOK OF SPIRITUALISM. 

of religious bogies of all its terrors, and more than half its influ- 
ence. 2d, They suggest and demonstrate the existence of a sphere 
of natural law, so etherealized, and so remotely related to all natural 
law at present known to us, that imagination finds here a stimulus 
to renewed idealization of the unseen, and religious minds a consola- 
tory assurance that man's endeavors to sacrifice the transient to the 
permanent, the flesh to the spirit, groveling inclination to lofty in- 
spiration, will hereafter meet with its reward and satisfaction." 

Mr. W. J. Terrey of Melbourne, Australia, in a letter dated 
May, 1870, gives a list of twenty-five or thirty mediums of 
varied powers, some of whom prefer to remain unknown to 
the public at present. His mediumship is somewhat peculiar; 
he is able to converse with spirits mentally. The eyes close : 
there is a tension on the forehead, and gentle shocks signifi- 
cant of yes or no ; and, in this condition, he takes the diagnosis 
of diseases, and prescribes accordingly. He proposes to enter 
the field as a lecturer on Spiritualism, as there is a great 
demand in his country for a better understanding of its phe- 
nomena and philosophy. The only lecturer who has heretofore 
taken the field is Mr. B. S. Nayler, an able and earnest be- 
liever. 

From Calcutta, India, Pearychand Mittra sends friendly 
greeting to the Spiritualists of America, and remarks, — 

"... I have been a Spiritualist for many years. My knowledge 
of the Spiritual philosophy in different parts of the country is quite 
limited, and, I fear, can not be of much service to you. I have never 
taken much interest in external manifestations, preferring to devote 
my attention to the study of my soul, and its varied phenomena in 
connection with the external world. This study is ennobling, inas- 
much as it raises us above all creeds and sects, and brings us into 
intimate communion with God, his will, his providence, and his 
angels. I have got to say a great deal on the subject of Spiritualism 
from my own experience, which with me is an accomplished fact. 
Though I have read a large number of books upon Spiritualism, I 
confess I have found in most of them a great deal of error, or what 
I have known otherwise in my own experience." 

W. L. Sammons writes from Cape Town, Cape of Good 
Hope, South Africa, — 

" . . . Cape Town is but a place of yesterday ; and has but little 
philosophy, either mental or spiritual. It is quite destitute of the 
poetic element, and deficient in the fine arts. 



YEAR-BOOK OF SPIRITUALISM. 211 

"It is not right, therefore, under such circumstances, to anticipate 
from Cape Town any great development of either the philosophical, 
the psychical, or spiritual power; although it lies in embryo, and, if 
properly and forcibly roused, might blaze out wonderfully in the 
future tenso. 

" We form no phalanx, nor constitute a brotherhood ; there is no 
connecting link either of interest or taste, nor sympathetic chain, to 
bind or produce harmony or uniformity of action: yet, despite these, 
I think I can perceive that the early dawn and sun of Spiritualism 
are just tinging the summit of the old Table Mountain and the 
Lion's Head with her bright and glorious rays, although the valleys 
beneath are cast in shade, and partly obscured. There is a faint 
* breeze afloat, and a whisper and a buzz as to what these things 
mean, now daybreak is opening upon us. The monthly steamers 
bring a few numbers of that old pioneer, ' The Spiritual Magazine/ 
and 'Human Nature,' with 'Daybreak' and 'The Spiritualist;' and 
other standard works are ordered privately, and read. Even opposi- 
tion is indicative of presence and importance ; for actually a lecture 
on modern Spiritualism was given in the Mutual Hall, Cape Town, 
for the first time since the Cape was discovered, on Thursday, March 
10, 1870. And although it ridiculed the science, and linked Spiritual- 
ism with the fanatics and the skeptics, the Mormonites, and the 
followers of the notorious Prince, and his Agapemone and Halls of 
Love, making the illustrious Swedenborg, as usual, the target and 
pivot at which to aim and wind all their follies and pranks, it formed 
a capital advertisement for any future Hardin ge or modern lecturer 
that may visit these shores. And perhaps some star may feel disposed 
to come nearer the Southern Cross ; although, the farther you travel 
south, the more you find that Spiritualists come from the North. 

"But perhaps 'The Year-Book of Spiritualism for 1871' will be 
able to explain and unravel these mysteries, and put many doubts 
and difficulties at rest that have so long perplexed your obedient ser- 
vant. 

" May 20, 1870." 

Prof. Strieff writes from Chartres, France, — 

"Among the Spiritists of this department, — that is, the best 
Spiritualists, — count, if you please, Strieff, professor at the College 
of Chartres, Rue de l'Eperuier, 7; Fischer, Docteur en Medecine; 
Mr. Bernerow, wife, and daughter; Mr. Godefroy, Mayor of Yerres; 
Madame Yarguet ; and Mr. Grezelle and family. 

A private letter from Mrs. Emma Kid, who has, with 
Mrs. Boyd, a European reputation, manifests the feelings 
entertained by German Spiritualists, as well as the aflec- 



212 YEAR-BOOK OF SPIRITUALISM. 

tion which mediums sometimes feel for their controlling 
spirits : — 

" Last night, Mrs. Boyd took the planchette ; and, after laying 
your letter on the table, we placed our hands on the ' Morceau de 
Bois,' and Luos came, and wrote, ' Bead the letter/ As soon as it 
was read, Luos began to write to you ; when he suddenly stopped, and 
the planchette became violently agitated under our hands. It new 
off to a round table, and began apparently resisting and warding 
off something very adverse to the power. It seemed to be talking 
emphatically to something invisible to our eyes. It raised itself 
erect, flew off, passing the lamp, and then bending its course under the 
table. I never saw any thing so extraordinary and unexpected. The 
movements continued for half an hour, when it wrote, ' Disturbing 
influences prevent communication for the present/ Dear Luos would 
so rejoice to write to you ! He is our controlling guardian, and never 
would suffer frivolity or trifling. 

" Baden-Baden." 

Girolamo Parisi, an excellent and self-sacrificing man, 
editor of " The Aurora," Florence, Italy, a man who has 
devoted the declining years of his life to Spiritualism, has 
written a letter, from which a brief extract is here given. 
Parisi feels that he has a great mission to perform, — that of 
uniting the Spiritualists of the world in one body. This he 
proposes to accomplish by the universal reception of the Kar- 
dec doctrine of re-incarnation. 

"I give the subject of re-incarnation so much prominence because 
of my desire to unite the two schools of Spiritisme and Spiritualism. 
Can not the articles in 'The Aurora 7 be translated into English, and 
published in America? The purpose of my earnest work is to do 
what little I can towards the construction of this edifice. I have 
already distributed, gratis, a great number of ' The Aurora/ I am 
disposed to sustain some loss for the splendid reward I am sure will 
be enjoyed by my spirit in the spheres. I am satisfied at the results 
of my publication. It has made an impression that it is not an illu- 
sion, but a new philosophy deserving of study." 

From Barripoore, South Calcutta, Deberdroloomar Roy 
Chowdhry, a man of great learning, wealth, and influence, 
in a lengthy letter in which he propounds many important 
questions, remarks, — 

" I write you from the Farther East. In such a dark country as 
this in which I live, the glorious rays of truth can scarcely pene- 



YEAR-BOOK OF SPIRITUALISM. 213 

trate the thick skulls of men who are only busy about attaining 
sublunary pleasures. The anti-Spiritualists of my country mock us 
by saying, ' Let us see spirit-works, and then we will believe.' " 

The rapidity with which Spiritualism has extended its do- 
main, penetrating, in a brief decade, to the other side of the 
globe, is one of its remarkable features. 

" Charlestown was one of the first places in Massachusetts where 
Spiritualism was publicly brought before the people. Since that time, 
it lias done a mighty work. We have, at this time, some twenty 
•public mediums. I was developed some twelve years ago as a mag- 
netic healer, and have practiced successfully for the last four j^ears ; 
being the only one who makes healing by laying on of hands a speci- 
ality. There are probably three thousand Spiritualists in our city, 
and private mediums without number." — Dr. A. H. Richardson. 

" I am seventy-three years old, and have been from my youth, until 
fourteen years since, a member of an Orthodox church, and, for twenty 
years, a deacon in the close-communion Baptist Church of Pontiac, 
Mich. But the angels taught me the glorious truth ; and I immedi- 
ately withdrew from their communion, and have been denounced as 
an infidel bej^ond redemption by the Church. They say I shall be 
reclaimed before I pass over Jordan ; but my faith and knowledge 
grow brighter day by day." — John Southard. 

The following expresses a very common form of impressi- 
bility : — 

" My first experience was being entranced by a circle of spirits, — 
one holding on the opposite side of the circle of spirits by holding a 
card with the word on it they desired me to speak ; and, as soon as 
the word was spoken, it was removed, and another shown in its place : 
and so on to the close. After being thus controlled for a few times, 
the words were omitted, and I seemed to speak by impression." — 
Dr. Harvey Morgan. 

The following contains a good and practical suggestion : — 

" The Spiritualists of Willimantic own a house with an upper hall, 
dedicated to lectures, furnished with permanent seats, cushioned, 
carpeted, frescoed, provided with organ, and books for singing ; a 
lower hall for the use of the Lyceum, dedicated to Lyceum improve- 
ment, amusements, sociables, &c, with movable seats, with pantry 
and cook-room. . . . We have a Lyceum, not as large as when the 
movement was new, and drew people merely from curiosity, but with 



214 YEAR-BOOK OF SPIRITUALISM. 

a good number of members ; and much good is being done by it." — 
William C. Fuller. 

Elijah Woodworth, now eighty years of age, who has given 
the vigorous period of his life to the promulgation of atheism, 
and who, becoming a medium in ±853, has since devoted 
himself with equal zeal to teaching Spiritualism, thus presents 
his principles : — 

"Some of the sentiments I teach are, — First, The Bible is a 
mytho-theological history personified. Second, The Bible God is 
a myth, — an idea personified. Third, Theology is another name 
for mythology. Fourth, The Bible does not offer us any proof of im- 
mortality." 

The following letter indicates the true method of attaining 
mediumship. The writer was suffering from disease when he 
became enlisted in Spiritualism. 

" I gave myself entirely to the influence once each day, from one 
to two hours ; retiring by myself, and sincerely and earnestly praying 
the angels to assist me, and remove my bodily disease, and, if possi- 
ble, develop me as a healing-medium. The angels heard my prayer, 
and restored me to health ; and, on returning home, I restored to per- 
fect health my sister, who had been pronounced incurable by her 
physicians, and also my child, who was in a critical condition. . . . 
I now practice entirely as I am impressed, claiming no honor for my 
success ; for I am merely an agent. I strive to keep myself as pure, 
both in body and mind, as possible, so that I can be used by my in- 
visible friends as a healer more perfectly. I eat no flesh of any 
kind, use no tobacco, and drink no whisky." — J. M. Ozier. 

11 1 have no hesitancy about acknowledging my faith in Spiritual- 
ism ; and I look upon mediumship as a gift to prize, and not to be 
ashamed of." — Elizabeth Coit, Columbus, 0. 

" It is difficult to estimate the number of mediums in £he State 
(Ohio), including those who maintain their former relations to the 
Church, and are publicly silent, as well as open-hearted and out- 
spoken. I do not believe that ten thousand would be too large an 
estimate. The number of actual believers in the State must exceed 
two hundred and fifty thousand." — 0. L. Sutliff. 

" I have been a medium from early life. When about seven years 
old, I was pushed into the water, and, after some time, taken out by 



YEAR-BOOK OF SPIRITUALISM. 215 

other parties, apparently lifeless. Efforts were made to resuscitate 
me, and persevered in until my recovery was despaired of and I was 
considered dead. At that time, my spiritual vision was open ; and my 
own spirit had so far left my body, that I was a visitor in the sum- 
mer-land. 

" I saw (and to this day distinctly remember the vision) my sis- 
ter, cousins, and other children I had previously known, with numbers 
I never knew in the form, in one of the loveliest spots the mind can 
conceive of, engaged in acquiring knowledge in the spirit-land. 
They were in a garden whose beauties no pen can picture, sur- 
rounded by flowers, magnilicent groves, and sparkling fountains; 
and the air was melodious with the songs of birds whose feathers 
glittered with purple and crimson and gold. 

" Their teacher, with a kind yet commanding dignity, controlled 
them all with the magnetism of a single glance. 

" After I had been kindly entertained for an hour or so, I was 
sent back to my apparently lifeless body again, with the assurance that 
there was work for me to do upon the earth, and that I must remain 
for years in this sphere ere I could become a resident in that beau- 
tiful land. 

" I implored to remain ; but from the teacher's decision there was 
no appeal ; and, in mental agony, my spirit returned to resuscitate 
my inanimate form to a season of physical suffering. 

"From that time until 1850, a period of eighteen years, I was 
frequently under positive control; but the most noticeable, per- 
haps, was the following : — 

u When about eleven years old, our family physician called at our 
house, and informed my mother that Mrs. , one of her inti- 
mate friends, could not live three days longer. The next morning, 
I accompanied my mother to the house of her friend ; and, while both 
were weeping over the expected separation, my interior sight was 
opened, and the cure presented. 

'•'On telling them I could cure her, my mother ordered me from 
the room ; but my controlling guides made me positive, and I re- 
peated it with emphasis, ' I can cure her,'' giving the proper reme- 
dies. Suffice it to say, my prescription was adopted, and the patient 
restored." — D. P. Kayner, M.D. 

Harvey Jones, conductor of the Rock-Island Lyceum, men- 
tions the main difficulty in the way of permanently maintain- 
ing Lyceums, — a difficulty which will not be lessened until 
Spiritualists learn that duty should be superior to interest : — 

" The greatest difficulty with which we have to contend is the 
lack of suitable and competent leaders, — a difficulty which might be 
easily overcome if the avowed Spiritualists would but do their duty. 



216 YEAR-BOOK OF SPIRITUALISM. 

We have wealth and talent enough to make our Lyceum a grand 
success if we could only concentrate it." 

A. Wolcott, writing from Keokuk, Io., says, — 

" We have no organized society ; but could one be established, 
giving evidence of permanency, it would soon outnumber any church 
society in this city." 

N. Frank White briefly gives an account of his medium- 
ship, which is significant as an outline of the general course 
of development when mediumship is persistently followed : — 

"I first became a rapping-medium, twenty years ago; in about 
six months, began to write, and, in the course of a year from that 
time, was entranced, and have since passed through almost every 
phase of mediumship. I commenced giving public lectures about 
eleven years ago, speaking in an unconscious trance. After about 
six months, I passed into a conscious trance, and from that gradually 
into inspirational speaking. When speaking, I feel a powerful influ- 
ence upon me, growing more intense from the commencement to the 
close of my lectures, which usually culminate in allegorical poems." 

There is the force of truth in these words of Harrison 
Augir : — 

" I feel, like A. J. Davis, that I do not want the churches to ab- 
sorb our Spiritualism, and retain their organization. I like to see 
people come out, like Parker, Chase, Denton, and a host of others, 
on the independent stand. This blending of Spiritualism and the- 
ology is deteriorating, and corrupting to our beautiful philosophy." 

J. J. Fishback, Victoria, Mo., writes, — 

" I am now resting. For twelve years, I have labored without 
rest, — seven and a half years as a Universalist minister, and four 
and a half as a Spiritualist. I am worn out, body and mind. I am 
rapidly recovering, and, by September next, shall be all right for 
work again." 

J. L. Potter, Missionary Agent for Minnesota, writes, — 

" Our State Association is supported by membership-fees. Gen- 
tlemen pay one dollar at the time they subscribe their names, and 
fifty cents quarterly. Ladies become members without paying any 
stipulated sum, but donate whatever they please. The agent is au- 



YEAR-BOOK OF SPIRITUALISM. 217 

thorized to raise subscriptions and collections for the furtherance of 
the cause. . . . The general status of Spiritualism in this State is 
above par, and its success certain. I am glad that you are making 
an effort to gather the fragments now scattered to the four winds." 

F. L. Crane, M.D., Topeka, Kan., writes, — 

" The evidences in this State are unmistakable that our beneficent 
cause is gaining ground rapidly, and that emancipation from the 
bonds of mental slavery is fast following physical emancipation. 
Our services, conducted by Mrs. Thomas, are attractive and edifying. 
The choir is said to be the best in the city. Most of our people 
favor long rather than short engagements of our speakers. Among 
our needs are unity of action, and a more rational cultivation of the 
religious nature." 

Willie F. Wentworth, Schenectady, N.Y., writes, — 

u I think I have recently been passing through a sort of develop- 
ing process. Spirit-power around and upon me has been intense. 
The time has come when I feel, and that deeply, that I must be 
about my Father's business. But where shall I begin ? how recom- 
mence the work ? Considered from some points, the Spiritual 
movement seems dark. There must be a change. Stars are not 
extinguished when clouds hang over the sky; flowers bloom where 
late the white snow lay : so from the grave of every withered hope 
will spring blossoms of beauty, usefulness, and sympathy. The an- 
gels would have Spiritualists more devotional and religious. Are we 
not passing through a crisis ? n 

Dean Clark, who was reared a farmer's boy, and received 
only a common-school education, but who now ranks among 
the most influential of our lecturers and writers, thus briefly 
records the labor of his life : — 

" Since entering the field, I have devoted my entire time to our 
cause ; have lectured in ten of the Northern States, and acted as 
State Missionary in Michigan, Pennsylvania, and New York. Was 
engaged as Associate Editor of " The Present Age " for about four 
months. All the rest of my time has been spent as an itinerant 
lecturer, and correspondent of our various Spiritualist papers. 

" I have a frail physical organization ; and the hardships of an 
itinerant life have at times almost incapacitated me for effective 
labor. But my ever-watchful guardians have constantly strength- 
ened me ; and, though yet delicate in health, my powers as a speaker 
are gradually increasing. I have never been entranced, but am often 
as perfectly controlled, both physically and mentally, as though un- 
conscious. 



218 YEAR-BOOK OF SPIRITUALISM. 

"I take no special thought concerning what I shall speak: a" : 
nearly all of my lectures are given impronipU^y- 

"The effect of the spirit-power while operating for speaking, 
sometimes, is to partially insulate my mind from the avenues of sen- 
sation, so that my consciousness is absorbed in the thought being 
uttered : my eyes are then sometimes closed by the controlling influ- 
ence. • But, ordinarily, it operates as a quickening power, intensifying 
my own mentality ; and many, if not most, of the thoughts uttered, 
are more or less familiar.- 

" I have never been controlled to give historical or scientific facts 
wholly unknown to myself; but latent knowledge is brought forth, 
and spontaneous ideas evoked, that I have no conscious volition in 
producing.^- 

" I have several times spoken prophetically ; and some of the fore- 
shadowed events near at hand have come to pass. 

" I am frequently used as a developing-medium, and ■ occasionally 
as a healer ; but, as this is usually followed by some nervous exhaus- 
tion, I seldom act in that capacity. I have an enthusiastic tempera- 
ment, but am naturally skeptical, and have always guarded against 
fanaticism, taking this sentiment as my motto: 'It is better to 
believe ever so much too little than ever so little too much.' " 

Of the mediums' and speakers' conventions, J. W. Seaver 
writes, — 

"The first of the series was called, by spirit-suggestion, in jthe 
spring of 1867, at Batavia; which was attended by about eighty 
mediums and speakers. Since that, others have been held at John- 
son's Creek, Rochester, Gowanda, Buffalo, Avon, LeBoy, and again 
at Batavia and Johnson's Creek and Growanda ; all of which have 
been seasons of much interest. 

" There is no organization, further than a President, Secretary, 
and a Committee of three to call further conventions. The original 

o 

object was to call together, in numbers, these finely-attuned harps 
of a thousand strings, upon which the angels play, that they might 
be attuned to harmony, establish acquaintance and fraternity, and 
counsel together concerning the welfare and progress of this heaven- 
born work. Becently they have assumed more the character of 
other conventions of Spiritualists, with the conference and medium- 
istic phase ; more free and tolerant. Wherever held, they have given 
good satisfaction, and left a favorable impression." 

Wash. A. Danskin presents some interesting facts in the 
mediumship of Mrs. Danskin : — 

" She is entranced, and manifests every degree of mental develop- 
ment, — from the little one just able to prattle, up to minds like that 



YEAR-BOOK OF SPIRITUALISM. 219 

of Swedenborg, — each control clear and distinctly marked, and all 
under the careful supervision of my spirit-father, who would prevent 
any exhibition of an improper or injurious character. I mean, when 
a spirit addicted to profanity was allowed to control, all impropriety 
of expression was avoided, no matter how forcibly he may have given 
utteranco to his feelings. 

" In this range of manifestation, there has been wonderful versa- 
tility. 

" She has been controlled for speech in four languages with which 
she has no acquaintance ; has given the different parts of an Italian 
opera, improvising both words and music. 

"She has been controlled, unconsciously, at the piano, and played 
with a force rarely equaled. She has no knowledge of music, either 
vocal or instrumental. ... A lounge on which she was lying was 
once moved back and forth, and sidewise across the room, without 
other contact." 

"Frivolous meetings are seriously objectionable for novices, inas- 
much as they give them a false idea of the character of Spiritism. 
Those who have only been present at meetings of this description 
are unable to entertain with seriousness a subject they see treated jest- 
ingly by those who profess themselves adepts. Preliminary study 
will teach them justly to appreciate what they see, and judge of the 
good and the bad. The same reasoning applies to those who judge 
Spiritism by certain eccentric works that only show it in a ridicu- 
lous and incomplete light. Serious Spiritism is no more responsible 
for those who understand it amiss, or practice it absurdly, than poetry 
is responsible for the poetasters. It is grievous that such works 
should exist, for they injure the true science ; and doubtless it would 
be preferable to have none but good books : nevertheless, the chief 
fault lies with those who will not take the trouble to study deeply. 
Moreover, all arts, all sciences, are in the same dilemma. Have we 
not, on the most serious subjects, tracts full of absurdity and error? 
Why should Spiritism be privileged in this respect above all in its 
beginning? If those who criticise it did not judge superficially, 
they would learn what it does admit, and what it rejects, and would 
not tax Spiritism with that which it condemns in the name of rea- 
son and experience." — Allan Kardec. 



220 YEAR-BOOK OF SPIRITUALISM. 



APOTHEOSIS. 

We are called to record the names of several earnest work- 
ers who have been translated to a higher field of labor. 
They are not dead, but awakened to a new life of intense ac- 
tivity. They not only live in our memories by their great 
thoughts, noble deeds, and well-accomplished missions, but in 
spirit have tasted the reality of which this life is the shadow. 

Henry C. Wright, Jesse B. Ferguson, and Alcinda Wil- 
helm Slade, three gifted ones, leave by their departure a wide 
breach in our phalanx of speakers. Their places can not soon 
be supplied. 

JESSE B. FERGUSON. 

Warren Chase writes, in " The Banner of Light," — 

" For him we can not regret the change ; but for his numerous 
friends here who miss his genial and social society, and for 
the cause he had such power to help, we regret the necessity 
for so early a departure. To know Jesse B. Ferguson intimately 
was to love and admire him. His words, both spoken and written, 
will long remain to encourage and strengthen the inquirers after 
Spiritual truth. His ' Supramundane Facts ' is one of the best books 
in our literature; and his lectures have ever been highly appreciated 
by those who could accept the philosophy of Spiritual life and inter- 
course. The assurances we have from him authorize us to say he 
will still interest himself in, and give a portion of his time to, the 
work which has entirely occupied us, and mostly him, for many years 
past ; and that we may expect to hear from him occasionally, as op- 
portunity offers for him to do so. He is numbered with the blessed, 
for which many more are waiting. His departure took place Sept. 3, 
at the age of fifty-two." 

HENRY C. WRIGHT. 

Of this noble, battle-scarred veteran, A. A. Wheelock, in 
" The American Spiritualist," writes, — 

"The sudden departure of the veteran reformer, humanity's 
friend, Henry C. Wright, for the world of spirits, will be, to a host 
of friends in more lands than one, the saddest news of all the year. 
He was stricken down unexpectedly, of apoplexy, on Monday, the 



YEAR-BOOK OF SPIRITUALISM. 2:1 

loth inst., at Pawtucket, R.I. He has finalty Teached the goal to 
which all the aspirations of his great soul so unerringly pointed, and 
the rewards a just and blameless life most certainly bring its pos- 
sessor. Brave, pure, noble, great-souled man and brother, we love 
thee still! Thy memory — thy noble, self-sacrificing life — is as sa- 
cred to us as our own heart-throbs. The presence of thy spirit will 
be a continual blessing, a baptism from on high of love, peace, 
and good will." 

ALCLNDA WILHELM SLADE, 

A noble and true woman, devoted her life to the education 
of the people in the doctrines of Spiritualism, and fell, worn- 
out by her untiring zeal. 

J. B. CONKLIN. 

" J. B. Conklin, for many years a prominent test-medium in New 
York, has ceased from his labors here, and passed into that wider 
field where provision for the physical form does not retard the ex- 
pansion and development of the spiritual nature. 

" Mr. Conklin spent some time in Baltimore, twelve or fourteen 
years ago ; and some of our friends received their first evidences of 
the truth of Spiritualism through his instrumentality. 7 ' — The New 
Life, Baltimore. 

" Brother Conklin was an excellent medium ; and we venture to say 
thousands have been convinced of the truths of Spiritualism through 
his instrumentality. He possessed a highly sensitive nature ; and, 
consequently, his life here was one of constant martyrdom. But he 
has been translated in spirit to a purer atmosphere, to continue the 
good work with more power than ever, we trust, for the amelioration 
of the human race from the chains of ignorance, bigotry, and super- 
stition." — Banner of Light. 

DR. HAHN. 

G. Damiani records the death of this eminent European 
Spiritualist : — 

"A dear brother-Spiritualist has just left us. Dr. Hahn of Stutt- 
gart, of whom I gave you a brief notice in 'Human Nature' of 
February last, has gone to join the host of our kindly helpers in the 
summer-land. In a letter dated 9th inst., his widow writes to me, 
'1 remain desolate; but he is gone to that state of being which he 
so ardently desired to attain.' Dr. Hahn was a very remarkable 
man. Of an exceedingly handsome person, learned, and of great 



222 YEAR-BOOK OF SPIRITUALISM. 

renown in his profession as a physician, an unsurpassable inspira- 
tional artist, a great musician, and, above all, a medium with mani- 
fold gifts, he was the only Spiritualist in the capital of Wurtem- 
berg ; but he, amidst the pity, the derision, and the skepticism of 
his fellow-citizens, calmly yet firml}'' maintained the grand truth of 
spirit-communion. May the blissful state of being which he pre- 
conceived be fully realized for him in the brightness of his sphere ! " 



DR. JOHN C. GRINNELL, 

" Passed to the spirit-world, from Newport, R.I., on the 9th of 
September, 1870, Dr. John C. Grinnell, in the thirty-ninth year 
of his age, after a life of physical suffering caused by the malpractice of 
physicians in his early years, by which the joints and tissues of his 
system became so impregnated with mercury, that even the host of 
spirit-friends, with whom he was in close and almost constant rapport 
for the last fourteen years of his life, were unable to restore him to 
health. There are but few .persons in Newport whose loss will be 
more widely felt than Dr. Grinnell. His healing-gifts were of the 
highest order; and in one speciality — that 'of curing cancers — 
probably his seemingly miraculous powers will never be surpassed. 
Nor were his spirit-gifts confined to healing alone. Such was their 
versatility, that all earthly things — past, present, and to come — 
seemed to pass before his clairvoyant vision, sometimes but as reali- 
ties ' viewed through a glass darkly,' but at others almost as clear 
and vivid as material objects. 

" It was the writer's privilege to have enjoyed probably more than 
a thousand seances with Dr. Grinnell, scarcely one of which tran- 
spired wherein some new light was not thrown upon spirit-phe- 
nomena, or some additional knowledge elicited. Although almost 
wholly uneducated, and unread in history and biography, under cer- 
tain semi- trance conditions it required but the placing before him 
the written name of any biblical or historical personage to elicit a 
graphic synopsis of the individual character, together with a minute 
description of his dress, regalia, armor, ornaments, or other personal 
peculiarities, incident to the period in which he lived. Although 
Dr. Grinnell's organs of language were weak, while entranced his 
discourses were very interesting, and at times affecting and eloquent. 
Up to almost the last, and as long as conscious, he manifested joy, 
rather than regret, at the approaching crisis, which he spoke of as a 
passing from one apartment to another ; and there is no doubt that 
he is greatly benefited by the change of spheres." 



YEAR-BOOK OF SPIRITUALISM. 223 



STATE ORGANIZATIONS OF SPIRITUALISTS. 

The American Association of Spiritualists. — Mrs. nr. P. M. Bre *«i, President; 
H. T. Child, Secretary. 

Colorado State Association. 

Connecticut State Association. — Allen Hitchcock, Winsted, President ; E. Annie 
Hinman, Agent; Lyman Baldwin, Secretary. 

Delaware State Association. — S. N. Fogg, President ; Miss L. Brooks, Secretary. 

Indiana. — Samuel Maxwell of Richmond, President; Jared R. Buell of In- 
dianapolis, Secretary. 

Kansas State Association of Spiritualists. — F. L. Crane, M.D., President. 

Louisiana, Central Association of Spiritualists of. — J. W. Allen, President; Emile 
F. Simon, Secretary. 

Man/land State Association. — Levi Weaver, President; George Broom, Secre- 
tary, Baltimore. 

Massachusetts Spiritual Association. — Wm. White, President; H. S.Williams, 
Secretary ; A. E. Carpenter, State Missionary Agent. 

Michigan State Spiritual Association. — D. M. Fox, President; LP. Averill, 
Secretary. 

Minnesota. — E. K. Bangs, President ; Harriet E. Pope, Morristown, Corre- 
sponding and Recording Secretary; J. L. Potter, Missionary Agent. 

Nebraska. — Alonzo Rodgers, Corresponding Secretary, Lincoln. 

New Jersey. — Susan C. Waters. President of Society, and President of Execu- 
tive Committee ; Stacy Taylor, Crosswicks, N. J., President of Executive Com- 
mittee. 

New -York State Association. — A. C. Woodruff, Missionary Agent, Eagle Har- 
bor, N.Y. 

Ohio. — Hudson Tuttle, President ; George W. Wilson, Recording Secretary ; 
Emma Tuttle, Corresponding Secretary ; A. A. Wheelock, General Missionary 
Agent. 

Pennsylvania State Society of Spiritualists. — Clementina G. John, President; 
Henry F Child, M.D., Secretary. 

Southern Wisconsin State Organization. — Mrs. M. L. Whitney, President, Pal- 
myra ; E. Winchester Stephens, Secretary, Janesville. 

Vermont. — Helen M. Slocum, President; George Dutton, M.D., Secretary, 
West Randolph. 

Wisconsin Northern Association of Spiritualists. — Mason Prist, Secretary. 

Wisconsin State Association of Spiritualists. — D. U. Hamilton, President; J. M. 
Trowbridge, Secretary; J. O. Barrett, Missionary Agent, Glen Beulah. 



LIST OF SOCIETIES OF SPIRITUALISTS IN THE UNITED STATES. 

Ancora, N.J. — First Spiritualist Society. — H. P. Fairfield, President ; J. Mad- 
ison Allen, Secretary. 

Andover (0.), Lyceum and Society. — Col. W. S. Morlcy, President; Byron 
D. Morley, Secretary ; I. S. Morley, Conductor; Mrs. I. A. Knapp, Guardian. 

Akron (0.), Society and Lyceum. — Julius A. Sumner, President. 

Alliance Society and Lyceum. — O. S. G. Haines, President; Mrs. Bailey, Sec- 
retary; A. Bailey, Conductor; Mrs. Bailey, Guardian. 

Ashley (0.), Society and Lyceum. — J. H. Rosevelt, President; T. M. Leeds, 
Secretary; W. Granger, Conductor; Mrs. Granger, Guardian. 



224 YEAR-BOOK OF SPIRITUALISM. 



Atlanta {III), Free-Thought Society. — Dr. Gardner, President; Mrs. G. M. 
Tefft, Secretary. 

Baltimore (Md.), The Maryland State Association of Spiritualists. — Correspond- 
ent Hall. 

Baltimore {Md.), First Spiritualist Congregation. — Saratoga Hall. 

Beloit, 111. 

Boston (Mass.), Spiritualist Meetings. — Music Hall. — Lewis B. Wilson, Man- 
ager. 

Boston (Mass.), First Spiritualistic Association. — Mercantile Hall. — M. T. 
Dole, President; M. T. Dole, Secretary. 

Bostwick Lake. — Dr. D. C. Pratt, President; A. W. Davis, Clerk. 

Bucks -County Association, Penn. — Nathan Preston, President, Gardenville; 
Mary W. E. Roberts, Secretary, Carversville. 

Buffalo, JV.F. — H. D. Fitzgerald, President; G. F. Kittridge, Secretary. 

Bucks-County Society, Penn. 

Cambridgeport, Mass. — E. A. Albee, Conductor. 

Cardington, 0. — Chancey Ensign, President ; M. M. Gray, Secretary. 

Chelsea, Mass. — Granite-Hall Meetings. — B. T. Marlin, President ; "Dr. H. B. 
Crandon, Secretary. 

Chelsea (Mass.), Bible Christian Spiritualists. — D. J. Ricker, Superintendent. 

Charlestown, Mass. — G. W. Knapp, President ; Dr. A. H. Richardson, Cor- 
responding Secretary. 

Cleveland (0.), Society and Lyceum. — D.U.Pratt, President; R. C. Gillson, 
Secretary; C. I. Thatcher, Conductor; Miss Williams, Guardian. 

Cincinnati, 0. — George Kates, Secretary. 

Clyde (0.), Lyceum and Society. — R. E. Betts, President; J. H. Randall, Con- 
ductor ; Mrs. S. E. Ganson, Guardian ; Mrs. Herraia Russell, Corresponding 
Secretary. 

Ddh/ton, 0. 

Deanville, N. Y. 

Detroit, Mich. — Hall on Grand-River Street. — S. >B. McCracken, Presi- 
dent. 

Delaware (0.), Society and Lyceum. — W. W. Willis, President ; A. J. Rolloson, 
Secretary ; Mr. Willis, Conductor ; Mrs. H. M. McPherson, Guardian. 

Dorchester, Mass. — Union-Hall Meetings. 

Farmington, 0. — E. F. Curtis, Secretary. 

Farmington, Mich. — Norton Lapham, President. 

Farmington, Minn. — S. Jenkins, President ; Mrs. W. A. Carpenter, Secretary. 

Fort Scott, Kan. 

Geneva (0.), Lyceum and Society. — B. Webb, jun., President; A. C. Lane, 
Secretary ; W. H. Saxton, Conductor ; Mrs. Emma Caswell, Guardian. 

Hannibal, Mo. — N. O. Archer, President ; S. Hemenway, Secretary. 

Harrisburg. — Dr. Washington Barr, President. 

Jefferson, 0. — W. H. Crowell, Secretary. 

Kalamazoo (Mich.) County Circle. — Dr. Wm. Wey burn, President. 

Kirtland (0.), Society and Lyceum. — R. P. Harmon, President; Alex. Wil- 
liams, Secretary; Asa Smith, Conductor; Mrs. Makepeace, Guardian. 

Lawrence, Kan. — — — 

Lakeville, Minn. - 

Leominster, Mass. — W. H. Yeaw, Secretary. 

Leneroce- County Circle. — (Meets quarterly.) — S. M. Martin, President; C. H. 
Case, Secretary. 

Los Angeles, Cal. 

Lowell, Mass. — J. S. Whitney, Conductor. 

Jjynn, Mass. — — 

Manchester, N.H. — Stephen Austin, President ; A. W. Cheney, Secretary. 

Manhattan, Kan. 

Madisonville, La. — J. W. Allen, President; E. S. Semens, Secretary. 

Mt. Vernon Society, Mo. 



YEAR-BOOK OF SPIRITUALISM. 225 



Monroe (0.), Lyceum and Society. — L. B. Howard, Secretary. 

Minneapolis, Minn. 

Milan, 0. — I. M. Tattle, President ; Lee Van Scotus, Secretary. 

Miffiinville, 0. — J. Parks, President. 

Morristoum, Minn. — T. R. Chapman, President; Harriet E. Pope, Secretary. 
/•-Jersey State Society of Spiritualists and Friends of Progress. — Stacy 
Taylor, President; Susan C. Waters, Secretary. 

New Orleans, La. — Dr. J. W. Allen, President; James Wingard, Vice- 
President ; E. F. Simons, Secretary. 

Newburyport, Mass. — Adjutant-Captain Abner Lane, or J. F. Loring. 

■-York City Society of Progressive Spiritualists. — P. E. Farnsworth, Sec- 
retarv. 

North-Scituate Spiritualist Association, — D. J. Bates, President and Correspond- 
ing Secretary, Cohasset. 

Narwalk (0.), First Society of Spiritualists. — Ira Lake, President; Orlando 
Bassett, Secretary. 

Nunica, Mich. — Arza Bartholomew. 

Ola 'he, Kan. 

Ober/in, 0. — N. E. Masey, President ; M. M. Hall, Secretary. 

Painsville (0.), Lyceum and Society. — M. J. R. Hall, President; E. R. Dewey, 
Secretary ; A. G. Smith, Conductor ; Mrs. Mary Dewey, Guardian. 

Philadelphia (Penn.), First Society of Spiritualists. — H. T. Child, M.D., Presi- 
dent ; Caroline A. Grimes, Secretary. 

Philadelphia (Penn.), The First Spiritual Church. — Trustees. 

Philadelphia (Penn.), Spiritual Union. — A. D. Bylis, President; James M. 
Shumway, Secretary. 
' Plymouth, Mass. — L. L. Bullard, President ; Mrs. T. Bartlett, Secretary. 

Port Huron, Mich. — J. H. White, Secretary. 

Portland (Me.), Congress- Hall Association. — J. B. Hall, President; Mrs. J. K. 
King, Corresponding Secretary. 

Ravenna, 0. 

Rensselaer (Ind.), Society of Progressive Spiritualists. — J. N. Stockhouse, Sec- 
retary. 

Richfield ( West), 0. — S. S. Clarke, President ; J. N. Chandler, Secretary. 

Richmond, Penn. — C. W. Jucht, Secretary. 

Richmond, Ind. 

Roclcford, III. — D. S. Bartlett ; Wm. Hicks, Clerk. 

Salem, Mass. — Walter Harris, President; Henry M. Robinson, Secretary. 

Sacramento, Cal. — Pioneer Hall, Conference. 

San Bernardino, Cal. 

Seattle, Wash. Ter. — D. C. Crane, President ; G. T. Kenworthy, Secretary. 

Seville (0.), Lyceum and Society. — Mrs. Louise Crouise, Secretary; E. E. 
Andrews, Conductor ; Mrs. Andrews, Guardian. 

Stillwater, Minn. — J. H. Soule, Chairman of Trustees. 

Scituate (North), Mass. 

Springfield, III. 

St. Anthony, Minn. 

St. Paul, Minn. 

Sturgis, Mich. 

S wanton, 0. — A. Warren, Secretary. 

Terre Haute, Ind. — I. H. Stanley, President ; L. B. Denchie, Secretary. 

Toledo (0.), Society, arid Lyceum. — Oliver Stephens, President; S. S. Linton, 
Secretary. 

To'peka, Kan. 

Thompson, 0. — Henry Hurburt, President; Erastus Sumner, Secretary. 

Watfcins,N.Y. 

Washington (D. C), First Society of Progressive Spiritualists. — John Mayhew, 
President. 

Waltham, Mass. — C. 0. Jennison, President; P. Jennison, Secretary. 

15 



226 YEAR-BOOK OF SPIRITUALISM. 



Waldoborough, Me. — Calvin H. Castner. 

Westonvilie, 0. — John Grimes, President ; Wm. Sharp, Secretary. 
Worcester, Mass. — Leander Eaton, President. 

Wisconsin Southern Spiritualist Association. — Mrs. M. L. Whitney, President ; 
E. W. Stevens, Secretary. 

Willimantic, Conn. — L. H. Clark, President ; Wm. C. Fuller, Secretary. 
Williamsburg, N. Y. — H. Witt, Secretary. 

Worthington, 0. — S. L. Skeels, President; S. M. Davis, Secretary. 
Vineland, N.J. — C. B. Campbell, President ; John Gage. Secretary. 
Vergennes, Mich. — Benjamin Lewitt, President ; Mrs. S. Slaght, Secretary. 
Youngstown, 0. — W. S. Thorn, President ; John B. Walker, Secretary. 



LIST OF LYCEUMS. 

Ancora, N.J. — Eben W. Bond, Conductor ; Mrs. Emelihe E. S. Wood, Guar- 
dian. 

Akron, 0. —J. A. Sumner, Conductor; Mrs. L. Barnhardt, Guardian. 

Allegan, Mich. — Albert Stegeman, Conductor. 

Alliance, 0. — A. Bailey, Conductor. 

Ashley, 0. — W. Granger, Conductor ; Mrs. Granger, Guardian. 

Andover, 0. — I. S. Morley, Conductor; Mrs. I. A. Knapp, Guardian. 

Baltimore, Md. — Levi Weaver; Mrs. Walcott, Guardian. 

Beloit, Wis. — William H. Calvert, Conductor. 

Boston, of the First Spiritualist Association. — Mercantile Hall. — D.N. Ford, 
Conductor; Miss Mary A. Sanborn, Guardian. 

, Boylston-street Spiritualist Association. — Temple Hall. — J. W. McGuire, 

Conductor; Harriet Dana, Guardian. 

Bradley, Me. — J. S. Harris. 

Bridgeport, Conn. — Mrs. James Wilson, Guardian. 

Brooklyn, N.Y. — A. S. Kipp, Conductor. 

Buffalo, N.Y. — Lester Brooks, Conductor ; Mrs. Mary Lane, Guardian. 

Charlestown, Mass. — Washington Hall. — Stephen R. Cole, Conductor; Miss 
H. S. Abbott, Guardian. 

Cambridgeport, Mass. — W. H. Bettinson, Conductor ; Miss A. R. Martain, 
Guardian. 

Camden, N.J. — E. N. Dougherty, Conductor; Mrs. Fanny Brown, Guar- 
dian. 

Chicago, III. — Dr. S. J. Avery, Conductor. 

Cleveland, 0. — C. J. Thatcher, Conductor ; Miss Williams, Guardian. 

Clyde, 0. — A. B. French, Conductor ; Mrs. S. E. Ganson, Guardian. 

Cardington, 0. 

Corry, Penn. 

Du Quoin, III. — J. P. Cowens, Conductor ; Mrs. Melroy, Guardian. 

East Abington, Mass. — Freeman Gurney, Conductor ; Mrs. Consuella Hallett, 
Guardian. 

Eel River, Cal. — Samuel Strong. 

Evansville, Wis. — Eva Spencer, Guardian. 

Fort Dodge, lo. — Mrs. James Swan, Guardian. 

Foxborough, Mass. — C. F. Howard, Conductor ; Mrs. N. F. Howard, Guar- 
dian. 

Foxcrq/i, Me. — Mrs. A. K. P. Gray, Guardian. 

Geneva, 0. — W. M. Saxton, Conductor ; Mrs. Emma Caswell, Guardian. 

Hammonton, N.J. — J. O. Ranson, Conductor; Mrs. J. M. Peebles, Guardian. 

Hingham, Mass. — E. Wilder, Conductor ; Ada A. Clark, Guardian. 



YEAR-BOOK OF SPIRITUALISM. 227 



Rutland, 0. — Mrs. P. M. Green, Guardian. 

La Porte, lnd. — Albert Eastman. 

Lowdl, Ufass. —J. S. Whitney, Conductor; Mrs. True Morton, Guardian. 

Manchester, X.IL —Mrs. M. A. Smith. 

Medina, Minn. 

Milan, 0. — Hudson Tuttle, Conductor ; Emma Tuttle, Guardian. 

Mil ford, Mass. — Prescott West, Conductor ; Maria L. Buxton, Guardian. 

Mil ford, N.H. — Joshua M. Holt, Conductor. 

McLean, N.Y. — Alonzo Randall, Conductor. 

Monroe Center, 0. — Mrs. Lucia Felch, Guardian. 

Muncia, Lnd. 

Newburyport, Mass. — D. W. Green, Conductor; Mrs. S. L. Farr, Guardian. 

New -York City. — Dr. D. U. Martin, Conductor. 

North Scituate, Mass. — 1). J. Bates, Conductor ; Miss Deborah N. Merritt, 
Guardian. 

Oakland, Cal. 

Oswego, N. Y. 

Painesville, 0. — A. G. Smith, Conductor ; Mrs. Whitmore, Guardian. 

Philadelphia (Penn.), Lyceum No. 1. — Dr. James Truman, Conductor; Mrs. 
Mary A. Truman, Guardian. 

Philadelphia, Lyceum No. 2. — Elias H. Shaw, Conductor; Sarah Hartley, 
Guardian. 

Philadelphia, Spiritual Union Lyceum. — Damon Y. Kilgore, Conductor ; Mrs. 
Anabella Zallenger, Guardian. 

Portland, Me. — J. B. Hall, Conductor ; Mrs. R. I. Hull, Guardian. 

Plymouth, Mass. — L. L. Bullard, Conductor. 

Putnam, Conn. — A. S. Davis, Conductor. 

Ravenna, 0. Mrs. S. M. Bassett. 

Richmond, Lnd. — E. F. Brown, Conductor. 

Rock Lsland, III. — Henry Jones, Conductor ; Mrs. Major Wilson, Guardian. 

San Francisco, Cal. — Mrs. L. C. Williams, Guardian. 

Seville, 0. — E. E. Andrews, Conductor. 

Springfield, Lll. — W. H. Planck, Conductor ; Mrs. Planck, Guardian. 

Stone Bluff, Lnd. — Sarah A. Galloway, Guardian. 

Stoneham, Mass. — E. T. Whittier, Conductor ; Ida Herson, Guardian. 

Sturgis, Mich. — Mrs. Nellie Smith, Guardian. 

Sycamore, Lll. — Harvy A. Jones, Conductor ; Mrs. H. A. Jones, Guardian. 

Terre Haute, lnd. — Mrs. Emma Shoultz, Conductor; Louisa Peuce, Guardian. 

Thompson, 0. 

Toledo, 0. — C. B. Eels ; Mrs. Cyrus Green, Guardian. 

Troy, N.Y. — Benjamin Starbuck, Conductor; 'Miss Libbie McCoy, Guar- 
dian. 

Waltham, Mass. — M. P. Wyatt, Conductor; Mrs. E. Wetherbee, Guar- 
dian. 

Washington, D.C. — T. B. Cad well, Conductor; Miss Marion Litchfield, 
Guardian. 

Wiliimantic, Conn. — S. A. Hunt, Conductor ; Miss Annie H. Tingley, Guar- 
dian. 

Vineland N.J. — Dr. David Allen, Conductor; Mrs. Julia Brigham, Guar- 
dian. 






228 YEAR-BOOK OF SPIRITUALISM. 



LIST OF LECTURERS ON SPIRITUALISM AND RELATING 

SUBJECTS. 

Adams, Mrs. N. A., Inspirational, box 277, Fitchburg, Mass. 
Allvn, Jobn, San Francisco, Cal. • ^ /iAJXVVV J 

Allyn, C. Fannie, Stoneham, Mass. . . \J^f** yV 
Allen, J. Madison, Boston, Mass. 

Alexander, J. Madison, Inspirational, Trance, Chicago, 111. 
Akely, Harrison, M.D., 194 S. Clark Street, Chicago, 111. , 
Andross, Mrs. N. K., Trance, Delton, "Wis. 
Andrews, Charles A., Battle Creek, Mich. 
Amos, Dr. J. T., 2001 Rochester, N.Y. 
Augir, Harrison, Inspirational, Charles City, Io. 

Britten, Emma Hardinge, London, England ; or 229 East Sixtieth Street, 
New- York City. 

Baker, Joseph, Inspirational, Janesville, Wis. 

Barrett, Rev. J. 0., Normal, Inspirational, Glen Beulah, Wis. 

Ballou, Addie L., Inspirational, Chicago, 111. 

Barstow, Henry, Inspirational, Duxbury, Mass. 

Bailey, Dr. James K., box 382, Laporte, Ind. 

Barnum, H., Inspirational, Braceville, O. 

Barnes, J. M, Normal, Clover Depot, Va. 

Bent, M. C, Inspirational, Almond, Wis. 

Beach, Mrs. Mary E., Trance, San Jose, Cal. 

Bickford, J. II., Inspirational, Charlestown, Mass. 

Bowman, A. P., Inspirational, Richmond, Io. 

Bradbury, Mrs. P. D., Normal, North Madison, Me. 

Brown, Mrs. H. F. M. (care "Lyceum Banner"), Chicago, 111. 

Brown, Z. J., M.D., Cacheville, Cal. 

Brown, Mrs. M. A. C, West Randolph, Vt. 

Brown, Mrs. A. P., Trance, St. Johnsbury Center, Vt. 

Brigham, Mrs. Nellie J. T., Elm Grove, Coleraine, Mass. 

Bryan, Wm., box 53, Camden, Mich. 

Burnham, Mrs. Abby N., Inspirational, No. 10 Chapman Street, Boston, Mass. 

Bush, Wm., 163 Clarke Street, Chicago, 111. 

Bushnell, A., Inspirational, Napola, N.Y. 

Bullene, Mrs. Emma F. Jay, 151 West Twelfth Street, New York. 

Butler, Jesse, Trance, Ontario, Wis. 

Byrnes, Mrs., Sarah A., 87 Spring Street, East Cambridge, Mass. 

Carpenter, Albert E. (care "Banner of Light"), Boston, Mass. 

Campbell, Mrs. Archy, Fairhaven, Mass. 

Carver, Mrs. Annie Mi, Trance, Cincinnati, O. 

Chamberlain, Mrs. Bell A., Trance, Claremont, Minn. 

Chase, Warren, 601 North Fifth Street, St. Louis, Mo. 

Cheney, Simeon P., Normal, Maple Grove, Dorset, Vt. 

Child, Dr. A. B., 50 School Street, Boston, Mass. 

Child, Dr. Henry T., 634 Race Street, Philadelphia, Penn. 

Choate, J. M., Trance and Inspirational, 56 Poplar Street, Boston, Mass. 

Clark, Dean, Boston, Mass. (care of "Banner of Light"). 

Clark, Mrs. Lennette J., 155 Harrison Avenue, Boston, Mass. 

Colyer, Mr. and Mrs., Inspirational, Kendallsville, Ind. 

Cook, George Willis, Normal, Jefferson, Wis.' 

Cooper, Dr. James, Normal, Bellefontaine, O. 

Corwin, John, Normal, Five Corners, N.Y. 

Cowles, Lucia H., Inspirational, Chardon, O. 

Cross, Mrs. Marietta F., Trance, Bradford, Mass. 



YEAR-BOOK OF SPIRITUALISM. 229 



Currier, Dr. J. H., 39 Wall Street, Boston, Mass. 

Cushman, Mrs. Carrie M., Trance, Hillsborough Bridge, N.H. 

Daniels, Mrs. E. L., Boston, Mass. 

Danforth, Mrs. E. B., M.D., Trance, Lawrence, Kan. 

Davis, A. J., Orange, N.Y. 

Davis, Mrs. Mary F., Orange, N.J. 

Davis, Mrs. Agnes M., 2S9~Main Street, Cambridgeport, Mass. 

Davis, Miss Nellie L., 49 Buttertield Sneer, Lowell, Mass. 

Davis, Mrs. Addie P., White Hall, 111. 

Davis, Miss Susie, Inspirational, Lowell, Mass. 

Denton, Prof. Win., Wellesley, Mass. 

Dickson, Miss S. E., Inspirational, Vineland, N.J. 

Doten, Miss Lizzie, Pavilion, 57 Tremont Street, Boston, Mass. 

Doty, J. R., M.D., Normal, New Orleans, La. 

Dunn, Dr. E. C, Trance, Inspirational, Rockford, 111. 

Durgin, Henry J., Inspirational, Cardington, O. 

Dutton, George, M.D., Normal, West Randolph, Vt. 

Druiumond, Dr. T. M., Tallahassee, Fla. 

D wight, Frank, Montana, Io. 

Edmunds, Mr. A. C, Newton, Io. 

Ellis, Charles, Rationalist, Salem, O. 

Emery, Dr. H. E., South Coventry, Conn. 

Fairfield. Dr. H. P., Ancora, N.J. 

Farlin, Charles D., Inspirational, Deerfield, Mich. 

Fish, Rev. J. G., Inspirational, Hammonton, N.J. 

Fishback, Rev. A. J., Inspirational, Port Huron, Mich. 

Field, Mrs. Crara A., Newport, Me. 

Feiton, Mrs. Fannie B., South Maiden, Mass. 

Foss, Andrew T., Manchester, N.H. 

Forster, Thomas Gales, Inspirational, 736 Eighth Street, Washington, D.C. 

Francis, Rev. J., Ogdensburg, N.Y. 

French, Mrs. M. L., Trance and Inspirational, 34 Wave Street, Boston. 

French, A. B., Inspirational, Clyde, O. 

Fuller, Eliza Howe, San Francisco, Cal. 

Fuller, Mrs., Inspirational, Elk River, Minn. 

Garamage, Dr., 134 South Seventh Street, Williamsburg, N.Y. 

Garter, Mr., , Vergennes, Mich. 

Gilman, Mrs., Inspirational, Lexington, Ind. 

Gill, Rev. Joseph C, Belvidere, 111. 

Giles, J. G., Princeton, Mo. 

Gordon, Mrs. Laura De Force, box 2123, San Francisco, Cal. 

Graves, Kersey, Richmond, Ind. 

Graves, Sarah, Inspirational, Berlin, Mich. 

Greenleaf, N. S., Lowell, Mass. 

Greenleaf, Isaac P., 1061 Washington Street, Boston, Mass. 

Griggs, Dr. L. P., Inspirational, box 409, Fort Wayne, Ind. 

Guild, John P., Lawrence, Mass. 

Harris, James H., box 919, Abington, Mass. 

Hastings, Zella S., Inspirational, East Whately, Mass. 

Hardinge, Thomas, Inspirational, Sturgis, Mich. 

Hazeltine, O. B., Trance, Mazomanie, Wis. 

Hayes, Mrs., , Inspirational, Waterloo, Wis. 

Hinman, E. Annie, Falis Village, Conn. 

Hoadley, Mrs. M. S., Fitchburg, Mass. 

Horton, Mrs. S. A., Chicago, 111. (care of "Present Age' ) 

Holdcn, E. B., Inspirational and Physician, North Clarendon, Vt. 

Holt, Charles, Inspirational, Warren, Penn. 

Howe, Lyman C, Inspirational, Fredonia, N.Y. 

Hutchinson, Mrs. L., Inspirational, Owensville, Cal. 



230 YEAR-BOOK OF SPIRITUALISM. 



Hume, Wm. A. D., West Side, P. 0., Cleveland, O. 

Hubbard, Miss Julia J., Portsmouth, N.H. 

Hull, Moses, Inspirational, Hobart, Ind. 

Hull, D. W., Inspirational, Hobart, Ind. 

Hyzer, Mrs. F. O., 122 East Madison Street, Baltimore, Md. 

Jamieson, W. F., Lake City, Minn. . / 

Jackson, Dr. C. W., Oswego, 111. 

James, Abraham, Pleasantville, Penn. 

Johnston, Wm. H., Cony, Penn. 

Johnson, Dr. P. T., Ypsflanti, Mich. 

Johnson, Miss Susie M., Milford, Mass. 

Jones, Harvey A., Sycamore, 111. 

Kates, George, Dayton, O. 

Kellogg, O. P., Inspirational, East Trumbull, O. 

Kittridge, Geo. F., Buffalo, N.Y. 

Knowles, Mrs. Frank Reed, Inspirational, Breedsville, Mich. 

Kutz, Mrs. M. J., Bostwick Lake, Mich. 

Lane, Mrs. Mercia, Inspirational, Braceville, O. 

Lambert, Mrs. A. L., Trance and Inspirational, Boston, Mass. 

Leonard, H. T., Trance, Taunton, Mass. 

Lewis, Joseph B., Inspirational, Yellow Spring, O. 

Loveland, J. S., 350 Jessie Street, San Francisco, Cal. 

Longdon, Mary E., Inspirational, 60 Montgomery Street, Jersey City, N.J. 

Logan, Mrs. F. A., Indianapolis, Ind. 

Lusk, G. W., Battle Creek, Mich. 

Lynn, Cephas B., 9 Sever Street, Charlestown, Mass. 

Leys, Miss Jennie, Inspirational, 4 Tremont Temple, Boston, Mass. 

Mayhew, Dr. John, box 607, Washington, D.C. 

Manchester, Mrs. Lizzie, Inspirational and Singer, West Randolph, Vt. 

Matthews, Mrs. Sarah H., Quincy. Mass. 

Marsh, Charles S., Semi-Trance, Wonewoc, Wis. 

Martin, Emma M., Inspirational, Birmingham, Mich. 

Mason, Mr. F. H., Inspirational, North Conway, N.H. 

Martin, Dr. W. H. C, Hartford, Conn. 

Mathews, J. W., Heyworth, 111. 

Maynard, Mrs. Nettie Colburn, White Plains, N.Y. 

Mills, P. C, Normal, West Buxton, Me. 

Middlebrook, Mrs. Anna M., box 778, Bridgeport, Conn. 

Moody, Joel, Inspirational, Mound City, Kan. 

M'Cord, Prof. R. M., Centralia, 111. 

Moore, Mrs. Tamozine, Vineyards, Needham, Mass. 

Morse, Mrs. Hannah, Trance, Joliet, 111. 

Morrison, Dr. James, McHenry, 111. 

Morgan, Dr. Harvey, Trance, Randolph, N.Y. 

Mossop, Mrs., Inspirational, Dayton, O. 

Nash, A. L. E., Rochester, N.Y. 

Nash, Riley C, Inspirational, Deerfield, Mich. 

Namee, J. Wm. Van*, Trance, 420 Fourth Avenue, New York. 

Newcomer, G. W., M.D., 228 Superior Street, Cleveland, O. 

Norwood, C, Inspirational, Ottawa, 111. 

Parry, Mrs. Martha Hulett, Trance, Beloit, Wis. 

Palmer, W. H., Big Flats, N.Y. 

Palmer, Mrs. E. N., Big Flats, N.Y. 

Palmer, Edward, Trance, Cambridge, Me. 

Pace, Dr. S. D., Port Huron, Mich. 

Paul, Mrs. Emma L. Morse, Trance, Alstead, N.H. 

Packhard, Henry, 377 Dorchester Avenue, Washington Village, Boston, Mass. 

Payne, Dr. O. B., Trance, Sacramento, Cal. 

Peebles, J. M., Hammonton, N.J. 



YEAR-BOOK OF SPIRITUALISM. 231 



Perkins, Mrs. L. H., Trance, Kansas City, Mo. 
Pease, Miss Nettie M., Trance, New Albany, Ind. 
Pearsall, Lydia Ann, Inspirational, Disco, Mich. 
Pierce, Dr. II. C, Normal, Nacogdoches, Tex. 
Pierce, G. A., box 87, Auburn, Me. 
Pike, Wm. C, Boston, Mass. 
Pike, J. Eva, Crown Point, N.Y. 
Pope, Harriet E., Trance, Morristown, Minn. 
Powell, J. H., Boston, Mass. 
Pond, A. A., Inspirational, Rochester Depot, O. 
Potts, Mrs. Anna M. L., M.D., Adrian, Mich. 
Potter, J. L., Trance, Morristown, Minn. 
Pratt, Mrs. E. A., Trance, East Granville, Vt. 
Puffer, Mrs. J., Trance, South Hanover, Mass. 
Randolph, Dr. P. B., 89 Court Street, Boston, Mass. 
Randall, Dr. J. H., Inspirational, Clyde, O. - 

Robinson, A. C, Salem, Mass. 
Robinson, Mrs. Olive N., Normal, Big Flats, N.Y. 
Rose, William, M.D., Inspirational, Louisville, Ky. 
Robbins, Mrs. C. A., Inspirational, Watkins, N.Y. 
Rudd, Mrs. Jennie S., 140 North Main Street, Providence, R.I. 
Ruggles, Mrs. Elvira Wheelock, Havana, 111. 
Sawyer, Mrs. M. E. B., Fitchburg, Mass. 
Schlcsinger, Louis, Brooklyn, N.Y. 
Seaver, J. W., Inspirational, Byron, N.Y. 
Sherwin, Mrs. C. A., Townsend Center, Mass. 
Sickle, Selah Van, Greenbush, Mich. 
Simmons, Austin E., Trance, Woodstock, Vt. 
Slight, Mrs. S. E., Cambridgeport, Mass. 
Smith, Abram, Inspirational, Sturgis, Mich. 
Smith, Fannie Davis, Inspirational, Brandon, Vt. 
Smith, Mrs. Almira W., 36 Salem Street, Portland, Me. 
Smith, Mrs. Laura Cuppy, San Francisco, Cal. 
Smith, H. H., Inspirational, Osseo, Minn, 
Southworth, N. H., Trance, New Lisbon, Wis. 
Sprague, Dr. E., Inspirational, Schenectady, N.Y. 
Sprague, Dr. 0. Clark, Rochester, N.Y. 
Starbird, D. J., Milan, O. 

Stephens, Rev. D. P., Normal, Nacogdoches, Tex. 
Stevens, E. Winchester, Inspirational, Janesville, Wis. 
Stevens, Miss Mary, Trance, North Montpelier, Vt. 
Stevens, Rev. D. P., Inspirational, Nacogdoches, Tex. 

Stearns, Mrs. H. T., State Missionary for Pennyslvania, 634 Race Street, 
Philadelphia, Penn. 

Storer, Dr. H. B., 69 Harrison Avenue, Boston, Mass. 

Stowe, Mrs. C. M., San Jose, Cal. 

Sturtevant, Miss M. S., Trance, Cambridgeport, Mass. 

Stiles, Joseph D., Danville, Vt. 

Sutliff, O. L., Inspirational, Ravenna, 0. . 

Swackhamer, E. R., 128 South Third Street, Brooklyn, New- York City. 

Swain, Mrs. L. A. F., Inspirational, Union Lakes, Minn. 

Talmadge, Mrs. Esther N., Trance, Westville, Ind. 

Tanner, Mrs. Fanny, Trance, Montpelier, Vt. 

Tappan, Mrs. Cora L. V., Washington, D.C. » 

Taylor, M. Evangelus, Inspirational, Jackson, Mich. 

Thayer, Mrs., Trance, Osseo, Minn. 

Thwing, Miss Mattie, Conway, Mass. 

Thomas, Dr. S. A., Chaska, Minn. 

Thompson, Mrs. Sarah M., Inspirational, 161 St. Clair Street, Cleveland, O. 



232 YEAR-BOOK OF SPIRITUALISM.' 



Timmons, Mrs. Robert, Mexico, Mo. 

Toohey, J. H. W., Providence, R.I. 

Todd, Benjamin, Portland, Oregon. 

Trask, James, Kenduskeag, Me. 

Tuttle, Hudson, Berlin Heights, O. 

Tyson, Alice, Trance, Inspirational, 1362 Hanover Street, Philadelphia, Penn. 

Warner, Mrs. S. E., Trance, Cordova, 111. 

Wadsworth, F. L., 399 South Morgan Street, Chicago, 111. 

Waisbrooker, Lois, Des Moines, Io. 

Wells, Dr. R. G., Trance, Beaufort, N.C. 

Williams, Mrs. E. A., Hannibal, N.Y. 

Wilcoxson, Mrs. Mary J. (care " R. P. Journal "), Chicago, 111. 

Wilsey, Dr. J. C, Burlington, Io. 

Willis, Mrs. S. A», Lawrence, Mass. 

Willis, Mrs. N. J., Cambridgeport, Mass. 

Willis, F. L. H., M.D., Glenora, N.Y. 

Wilson, Mrs. Hattie E., 46 Carver Street, Boston, Mass. 

Wilson, E. V., Lombard, 111. 

Williams, Mrs. E. A., Inspirational, Deansville, N.Y. 

Withee, Mrs. Mary E., Holliston, Mass. 

Wiggins, Mrs. Amanda D-, Trance, Los Angeles, Cal. 

Wingard, Mrs. , New Orleans, La. 

Whiting, A. B., Inspirational, Albion, Mich. 

White, Daniel, M.D., box 2507; St. Louis, Mo. 

White, N. Frank, Inspirational, Seymour, Conn. 

Whitney, J. G., Inspirational, Rock-grove City, Io. 

Whipple, Prof. E., Clyde, O. 

Whittaker, Charles H., Normal, North Scituate, Mass. 

Wheelock, Rev. Dr., Inspirational, State Center, Io. 

Wheelock, A. A., Inspirational, 47^- Prospect Street, Cleveland, O. 

Wheeler, E. S., Inspirational (care "American Spiritualist"), Cleveland, O. 

Woodruff, A. C. and Mrs. Eliza C, Eagle Harbor, N.Y. 

Woolson, Warren, Trance, Hastings, N.Y. 

Wolcott, Mrs. E. M., Canton, N.Y. 

Woodsworth, Elijah, Inspirational, .Leslie, Mich. 

Wortman, S. H., box 1454, Buffalo, N.Y. 

Wright, M., Inspirational, Middleville, Mich. 

Wright, Mr. N. M., Inspirational, care " Banner of Light," Boston. 

Yeaw, Juliette, Inspirational, Northborough, Mass. 

Young, Mrs. Fannie T., Trance, Center Strafford, N.H. 

Young, Mr. and Mrs. Wm. J., Boise City, Idaho Ter. 



LIST OF MEDIA IN THE UNITED STATES, WITH POST-OFFICE 

ADDRESS. 

[Abbreviations. — Ph., physical ; tr., trance ; cl., clairvoyant ; see., seeing ; 
h., healing; bu., business; sing., singing; im., improvisational ; med., medical; 
wr., writing ; mu., musical ; dev., developing ; insp., inspirational ; psy., psycho- 
logical ; sp., spirit ; mag., magic] 

Abbott, Mrs. , dev., 148 Fourth Avenue, Chicago, 111. 

Alberly, Mrs. Ann, h., Lockport, N.Y. 

Allen, Henry (" The Allen Boy "), musical and ph., Morrisville, Vt. 

Allen, D. C, im., Lawrenceburg, Mo. 

Allyn, Mrs. C. Fannie, im., tr., Stoneham, Mass. 



YEAR-BOOK OF SPIRITUALISM. 233 



Allen, Mrs. Buffington, wr. and tr., Boston, Mass. 

Angel, A. A., healing, Green Garden, 111. 

Andrews, L. M., tr., Mount Vernon, Mo. 

Anson, I). B., test, Convis Belleview, Mich. 

Andrews, Marshall A., h. and test, Gowanda, N.Y. 

Anthony, Mrs. Susan B., med., cl., and test, Philadelphia, Penn. 

Abbott, Mrs. Orrin, dev., Peoria, 111. 

Armstrong, Mr. , Columbus, O. 

Ay res, Mrs. S. B., h., Keokuk, Io. 

Bates, Mrs. I). J. f test, Cohassct, Mass. 

Beals, Bishop A., tr., test, and musical, Versailles, N.Y. 

Beach, Mary, clairvoyant, San Jose, Cal. 

Beitel, Peter, mag. h., No. 229 North 12th Street, Philadelphia, Penn. 

Beckwith, Miss Eliza, unconscious tr., Boston, Mass. 

Beckwith, Pearl S., healer, Milan, O. 

Betts, Miss Sarah S., Washington, D.C. 

Blaker, Pye, tr. and test, 855 North I Oth, Philadelphia, Penn. 

Bokcr, Mrs. Amy, h., Morristown, Minn. 

Bouncy, Eleanor, clairvoyant, Avon Springs, N.Y. 

Bradford, Mrs. J., tr., N. Scituate, Mass. 

B own, Dr., clairvoyant and h., Kendallville, Ind. 

Brown, Elisha, h., Versailles, N.Y. 

Brewster, Dr., healing, Morrisville, Vt. 

Bryant, Dr. J. P., h., 325 West 34th Street, New- York City. 

Burnell, Mrs., wr., Lexington, Ind. 

Butler, Mrs. A. J., clairvoyant and tr., 410 Kearny Street, San Francisco, Cal. 

Cad well, Georgia, test, personating, Aurora, Minn. 

Cates, Mrs. J. M., healer, wr., dev., Boston, Mass. 

Caul kins, Mrs. R., healing, Green Garden, 111. 

Cain, M. A., seeing and writing, Christiana, Penn. 

Clark, Mrs. Jennette J., clairvoyant, Boston, Mass. 

Chamberlain, Annie Lord, ph. and tr., Boston, Mass. 

Chamberlain, Mrs. S., h., Lc Roy, N.Y. 

Chamberlain, Mrs. Belle, speaking, Claremont, Minn. 

Caiman, Dr., healer, Ladoga, Ind. 

Chamberlin, Mrs. S., h., Le Roy, N.Y. 

Child, Henry T., M.D., 634 Race Street, Philadelphia, Penn. 

Cimrehul, Enos, h., Dansville, Wis. 

Coit, Mrs. E., clairvoyant, Columbus, O. 

Conant, Mrs. J. H., clairvoyant, test ("Banner of Light"), Boston, Mass. 

Cooper, Dr. James, h., Bellefontainc, O. 

Cutter, Mrs., ph., Boston, Mass. 

Currier, Dr. J. II., h., med., andbu. clairvoyant, 39 Wall Street, Boston, Mass. 

Cushman, Mrs. W. H., musical, Melrose, Mass. 

Davenport, Mrs., unconscious tr., Boston, Mass. 

Darling, Dr., healing, Glover, Vt. 

Davis, Mrs., tr., Rochester, N.Y. 

Davison, Flora, insp., Gowanda, N.Y. 

Davison, Mrs. Mercy, h., Gowanda, N.Y. 

Dean, Mrs. R. W., clairvoyant, Belvidere, 111. 

Dexter, Mrs. A., clairvoyant, No. 21G West 17th Street, New- York City. 

Emorv, Mrs. M., clairvovant and speaking, Prophetstown, Mo. 

English, Mr. A. C, h., Batavia, N.Y. 

Farquhar, Ellen D., tr. and test, Litchfield, 111. 

Fayette, J. B., sp. artist, Oswego, N.Y. 

Foley, Miss Blanche, clairvoyant and tr., 634 Third Avenue, New- York City. 

Foye, Mrs. Ada, tr., 416 Post Street, San Francisco, Cal. 

Ford, Mrs. Sarah, tr., Boston, Mass. 

Foy, Mrs. E., test, No. 1106, Buttonwood Street, Philadelphia, Penn. 



234 YEAR-BOOK OF SPIRITUALISM. 



French, Mrs. H. J., cl. and mag., No. 1325, Ridge Avenue, Philadelphia, Penn. 

French, M. A., visionist and clairvoyant, Boston, Mass. 

Freeman, Dr. Benj., healing, Columbus, 0. 

Freeman, Dr. T. J., h. and clairvoyant, Milwaukee, Mich. 

Friend, Julia M., med. and clairvoyant, Boston, Mass. 

Floyd, Mrs., clairvoyant, Boston, Mass. 

Fuller, Eliza Howe, h., 925 Market Street, San Francisco, Cal. 

Fuller, Mrs., test and sp., Elk River, Minn. 

Gay, Miss M. C, cl., Boston, Mass. 

Gibbs, Mrs. Geo., tr., Batavia, N.Y. 

Gibson, Dr. J., mag. physician, 652 Market Street, San Francisco, Cal. 

Glanding, Mrs., tr. and test, Oxford, below 11th, Philadelphia, Penn. 

Goodfellow, Mrs. Anne, tr., t., 412 Enterprise Street, Philadelphia, Penn. 

Goodman, Mr. and Mrs., h., test, wr., Columbus, 0. 

Graham, Mrs., personating, Sacramento, Cal. 

Grasmuck, Mrs. A., wr., Weston, Mo. 

Gray, Mrs., tr., test, 746 South Front Street, Philadelphia, Penn. 

Green, Mrs. J., unconscious tr. and h., Boston, Mass. 

Green, Mr. and Mrs. Benj., clairvoyant and mag. h., Boston, Mass. 

Gregory, E., h. and wr., Lockport, N.Y. 

Grover, Dr. Samuel, h., 23 Dix Place, Boston, Mass. 

Hall, Miss J., h., Gowanda, N.Y. 

Hamilton, U. S., healing, Beloit, Wis. 

Hazelton, Mrs., drawing, Boston, Mass. 

Hatch, Freeman, h. and dev., Boston, Mass. 

Hatch, Miss Mary S., tr., test, and bu., Boston, Mass. 

Hatch, Mrs. Laura Hastings, musical, Boston, Mass. 

Harrison, Geo. T., clairvoyant, test, Gowanda, N.Y. 

Hayward, A. S., mag. h., Boston, Mass. 

Hardy, Mrs. M. M., tr. and test, Boston, Mass. 

Hedon, James, test, Dawagiac, Mich. 

Hendee, Miss M. I., cl. and mag. physician, 102 Post Street, San Francisco, Cal. 

Hebbard, L. E., improvisation al, West Salem, Wis. 

Hendrick, E. M., healing and im., Mount Vernon, O. 

Herrick, Dr. Henry, healing, Milwaukee, Wis. 

Herrick, M<rs., tr., test, Boston, Mass. 

Herring, Dr. W. W., mag. and clairvoyant h., 490 Market Street, Milwaukee, Wis. 

Heal, D. E., healing, Atlanta, Ga. 

Hill, V. T., h. and im., St. Francisville, Mo. 

Hill, Barry, clairvoyant healing, North Fairfield, O. 

Hooker, Mrs. M., healing, Macon, Ga. 

Hodge, M., tr., Boston, Mass. 

Hough, DeWitt Clinton, ph. 2108 Mt. Vernon Street, Philadelphia, Penn. 

Howe, Dr. and Mrs., clairvoyant physicians, Volney, Io. 

Howland, Mrs. E., tr., Boston, Mass. 

Howard, O., healing, Lexington, Ind. 

Howard, Mrs. H. A., seeress, Evansville, Wis. ; North Barton, N.Y. 

Howell, Mrs. U. C, h. and psychometric. 

Hull, Annie M., tr., psy., and business, Hobart, Ind. 

Hull, Mrs. A., tr., test, 851 North 10th Street, Philadelphia, Penn. 

Hull, Mrs. D. W., psychometric, Hobart, Ind. 

Hutson, Lloyd, rap. and tip., Green Garden, 111. 

Hyde, Mrs. L. F., test, 453 Sixth Avenue, New- York City. 

Jenison, Charles O., ph., Waltham, Mass. 

Judd, Mrs. E. M., clairvoyant and test, Volney, Io. 

Kane, Margaretta Fox, rapping, 102 West 29th Street, New- York City. 

Kayner, Dr. D. P., cl., med., Erie, Penn. 

Keen, Ed., tr., test, 1355 Ridge Avenue, Philadelphia, Penn. 

Kegwin, Mrs., test and ph., Jeffersonville, Ind. 



YEAR-BOOK OF SPIRITUALISM. 235 



Kelly, E. S., healing and sp., Lcttsville, Io. 

Keizer, Lizzie, tr., test, Cincinnati, O. 

Kimball, Mrs. S. A. U., tr., Saekett's Harbor, N.Y. 

Kingslcy, Mrs. , h., Brighton, lnd. 

Lambert, Mrs. A. L., cl., test, Boston, Mass. 

Latham, Mrs. A. C, med., clair., and h., 292 Washington Street, Boston, Mass. 

Laws, Mrs. R. E., el. and psychometrist, 20G Kearny Street, San Francisco, Cal. 

Lawson, Mrs., clairvoyant, Kendallville, lnd. 

Lawrence, James, wr., Cleveland, O. 

Learcns, Miss Henrietta, wr., Berkshire Center, Vt. 

Lepper, Mrs., h., Araka, Minn. 

Lewis, E. W. and M.D., h., Watkins, N.Y. 

Lewis, Mr?. C. C, test, North Scitnate, Mass. 

Lincoln, Mr. M. V., tr. and clairvoyant, Boston, Mass. 

Littlejohn, Mrs., 354 Trcmont Street, Boston, Mass. 

Lougee, Mrs. S., tr., Boston, Mass. 

Lord, Mrs. M. Barrack, ph., test, Fond dn Lac, Wis. 

Lunt, Henry, tr., test, bu., Plymouth, Mass. 

Lnsk, G. W., healer, Battle Creek, Mich. 

Mansfield, J. V., tr. and wr., 102 West 15th Street, New-York City. 

Martin, Mrs. C. M., im. and h., Rutland, Wis. 

McPherson, Mrs. II. M., trance, Delaware City, 0. 

McKain, Mrs., tr. and h., Oakland, Mich. 

McMastcrs, II. P., insp., Eden, 0. 

McNeil, Mrs. E., cl. and trance, No. 1346 Hanover Street, Philadelphia, Penn. 

Mackinley, Mrs. Frances E., clairvoyant, 972 6th Avenue, New- York City. 

Marks, Mrs., test, 1009 Federal Street, Philadelphia, Penn. 

Martin, Mrs. Jennie, cl. and rap., 1315 North 10th Street, Philadelphia, Penn. 

Medus, A. H., clairvovant and tr., St. Francisville, Mo. 

Mixer, Mrs. S., h., Milford, N.H. 

Mileson, N., sp. artist, 658 Broadway, N.Y. 

Miles, Mrs. Nancy, healing, Janesville, Wis. 

Michener, Mr. and Mrs., seeing and wr., Christiana, Penn. 

Mock, Mrs., 612 North 12th, Philadelphia, Penn. 

Moliere. Mrs., trance, test, Toledo, O. 

Morse, J. M., unconscious tr., Boston, Mass. 

Mumlcr, Mrs. Wm. F., tr. and h., Boston, Mass. 

Murr, Mrs., med., clairvoyant, 322 North Front Street, Philadelphia, Penn. 

Newton, J. R., M.D., h., Newport, R.I. 

Nelson, Mrs. Nellie E., tr., test, bu., Boston, Mass. 

Newhall, Mrs. E., h. and tr., Boston, Mass. 

Newcomer, G. W., M.D., healer, 228 Superior Street, Cleveland, O. 

Newcomb, Dr. Geo. L., ph., North Scituate, Mass. 

Orr, Mrs. Mattie M., clairvoyant, Keokuk, Io. 

Owen, Mrs. J. P., healer, Amesville, O. 

Ozicr, J. M., heaiing, Olensburg, 0. 

Paine, Amasa, physical test, Hardwich, Vt. 

Payne, Dr. O. B. and Mrs., tr. and clairvoyant, Sacramento, Cal. 

Palmer, Mrs. Mary, med., clairvoyant, 1450 North 11th, Philadelphia, Penn. 

Persons, Dr. W., St. Louis, Mo. 

Pierce, Dr. A. P., clairvoyant and med., Boston, Mass. 

Pierce, Mrs. Dr., test., writing, and clairvoyant, Nacogdoches, Tex. 

Plumb, Mrs. J. L., clair., Boston, Mass. 

Porter, Mrs. Mary A., med., bu., clairvoyant, Boston, Mass. 

Pound, Mrs Elijah, psychometrist and h., Eau Claire, Wis. 

Pope, Harriet E., trance-speaker, Morristown, Minn. 

Pope, Isaac, h., Morristown, Minn. 

Post, Dr. R., h., St. Paul, Minn. 

Powell, Mrs., tr., test, and rap., 1134 South 5th Street, Philadelphia, Penn. 



236 YEAR-BOOK OF SPIRITUALISM. 



Phelps, Dr. E. C, St. Anthony, Minn. 

Powell, Mrs. J. H., sp. dancer, Boston, Mass. 

Priest, J. B., h., Sacramento, Cal. 

Prescott, Mrs. J., tr., Quincy, Mass. 

Preston, Mrs. L. O., h., Avon Springs, N.Y. 

Eamsdell, Mrs. Maria, h., Laoni, N.Y. 

Reed, Mrs., test, Columbus, O. 

Reilly, Mather, test, 303 Wood Street, Philadelphia, Penn. 

Reynolds, Mrs., tr., test, 1013 Parrish Street, Philadelphia, Penn. 

Rhodes, Joel H., M.D., clairvoyant and h., 1135 Race Street, Philadelphia, Penn. 

Rice, Diantha E., insp., Boston, Erie County, N.Y. 

Richardson, Dr. A. H., h., Charlestown, Mass. ■* 

Rockwood, Mrs. Wm., tr. and med., 47 East Springfield Street, Boston, Mass. 

Robiuson, Katie B., .cl. and test, 2123 Brandywine S.treet, Philadelphia, Penn. 

Rodgers, Prof., 327 Gaskell Street, Philadelphia, Penn. 

Rowley, Mrs., speaking, Earmington, Minn. 

Ruttley, J. H., M.D., h., Health Institute, 1111 Girard Street, Philadelphia, Penn. 

Seaver, J. W., personating, wr., and sp., Byron, N.Y. 

Seymour, Mrs. H. S., test, 140 Blocker Street, New-Yo?k City. 

Severance, Mrs. A. B., psychomeirist, White Water, Wis. 

Severance, Dr. A. B., psychometrist, White Water, Wis. 

Severance, Mrs. J. H. S., psychometrist and test, Milwaukee, Wis. 

Severance, Miss Lizzie A., tr., test, and bu., Boston, Mass. 

Severance, Sarah T., unconscious tr. and clairvoyant, Boston, Mass. 

Sherland, Mrs., personating, Tucker, Cal. 

Shephard, S. J., tr. and wr., Weston, Mo. 

Shephard, Jesse B. H., musical. 

Sibley, Mrs., test, tr., Toledo, O. 

Sladc* Dr. H., Kalamazoo, Mich. 

£ locum, Mrs. Helen, see. and test, Rutland, Vt. 

Smedley, Dr. L. G., trance physician, Avon Springs, N.Y. 

Smith, H. H., wr., Osseo, Minn. 

Smith, S., tr. and speaking, Rockford, 111. 

Smith, Mrs. A., writing, Prophetstown, Mo. 

Smith, Ransel J. and Emma J., test, East Liberty, O. 

Sraythe, Alex., wr., tr., Philadelphia, Penn. 

Somerby, Sarah E., test and h., 410 Eighth Avenue, New- York City. 

Spear, J. M., San Francisco, Cal. 

Starr, N. B., artist, Port Huron, Mich. 

Stevens, Mrs., h., Minneapolis, Minn. 

Southard, John, wr. and improvisational, Pontiac, Mich. 

Steel, A., im. and clairvoyant, Green Garden, 111. 

Stoddard, Miss Susan, tr., Boston, Mass. 

Stoddart, Mrs., clairvoyant and test, 2108 Mt. Vernon Street, Philadelphia, Penn. 

Stowell, Mrs. H. A., im., Green Garden, 111. 

Stewart, W., writing and personating, Prophetstown, Mo. 

Stephenson, Mrs. C. B., seeing and tr., Farmer's Creek, Mo. 

Stephens, E. H., healing and sp., Lettsville, Io. 

Stephens, Miss Sarah, insp., wr., Batavia, N.Y. 

Stephens, Mrs. P. W., test, Sacramento, Cal. 

Sullivan, Charles W., see. and sing., tr., cl., Boston, Mass. 

Sumner, Miss P. J., test, M'ConncIlsville, O. 

Thurston, Mrs., speaking, Convis Belleview, Mich. 

Til ton, William, seer, Le Roy, N.Y. 

Todd, S. H., healing, Delton, Wis. 

Trego, Emily, tr., test, 657 North 13th Street, Philadelphia, Penn. 

Tomkins, Miss Nettie, musical, Byron, N.Y. 

Underbill, J. H., h. and personating, Boston, N.Y. 

Underhill, Phoebe L., insp. and wr., Boston, N.Y. 



YEAR-BOOK OF SPIRIT CALTSM. 237 



Van Namee, J. Wm., clairvoyant. 420 Fourth Avenue, New York. 
Vail, Mrs. Win., tost, Cohasset, Mass. 

Vanciele. Mrs. Mary, ph., , Delaware County, O. 

Wakefield, Wm., h., Eden Prairie, Minn. 

Waterman, Mrs. S. A., psychometrist and test. 

Walcott, Mr., artist and clairvoyant. Columbus, O. 

Waldo, Ellon, insp. and mil, Alexandria, N.Y. 

Walker, Mis. L., developing medium, Boston, Mass. 

Waukinhaw, Mrs., insp., Batavia, N.Y. 

Webster, Mis. Sarah, test, Keokuk, Io. 

Webster, Dr. D., h., Keokuk, Io. 

Weeks, Newman, wr. and sp., Rutland, Vt. 

Webb, Mrs. Jennie Lord, ph. and musical, Boston, Mass. 

West, Peter, clairvoyant, test, 189 Clark Street, Chicago, 111. 

Wetherbee, Mrs. Lizzie, clairvoyant and h., Boston, Mass. 

White, Mrs., test, 1207 Wood Street, Philadelphia, Penn. 

White, Mrs. S., wr. and seeing, Saugatnck, Mich. 

Wilder, Mrs. A. A., cl. and h., 631 Sacramento Street, San Francisco, Cal. 

Wilson, Mrs. Hattie E. (colored), tr., med., Boston, Mass. 

Wiggins, Mrs. Amanda D., trance and clairvoyant, Los Angeles, Cal. 

Wolcott, A., h., magnetic physician, Keokuk, Io. 

Worcester, Mrs. Lizzie, unconscious tr., Boston, Mass. 

Worcester, Mrs. S., tr., Boston, Mass. 

Woodward, Annetta, sp. and clairvoyant, Lettsville, Io. 

Woodard, Mrs. Sylvina L., cl. and clairaudient, Fruitland, Deer Plain, 111. 

Wykoff, Miss, tr.," test, 253 North 8th Street, Philadelphia, Penn. 

Xavier, Mrs., te?t, Winter Street, below 4th, Philadelphia, Penn. 

York, Dr. C. C, h. and test, Charlestown, Mass. 



SPIRIT-ARTISTS. 

W. P. Anderson, 204 East 46th Street, N.Y. 

N. B. Starr, Port Huron, Mich. 

M. Milcson, 658 Broadway, New- York City. 

Mrs. E. A. Blair, 166 Bridge Street, Salem, Mass. 

A. D. Willis, Crawfordsville, Ind. 

Mrs.. J. M. Peebles, Hammonton, N.J. 

Mrs. Catherine Berry, Hyde Park Hotel, London, Eng. 

Miss Georgiana Houghton, 20 Delamere Crescent, Westbourne Square, London, 

Eng. 
Mrs. Plunkett, London, Eng. 
H. F. Rippon, Ryde, Isle of Wight. 
David Duquid, Glasgow, Scotland. 

Paints in oil, in trance, eyes shut and bandaged, in full light or total darkness. 
The presence of believers or skeptics in no wise affects these remarkable pictures. 



JOURNALS DEVOTED TO SPIRITUALISM. 

1. Banner of Light. Weekly. Boston, Mass. 

2. American Spiritualist. Fortnightly. Cleveland, O. 

3. Present Age. Weekly. Chicago, 111. 

4. Religio-Philosophical Journal. Weekly. Chicago, 111. 



238 YEAR-BOOK OF SPIEITUALISM. 



5. The New Life. Weekly. Baltimore, Md. 

6. The Spiritual Helper. Monthly. Lake Mills, Wis. 

7. The Tafelrunde (Round Table), (German). Fortnightly. Edited by P. J. 

Shackling, M.D. Washington, D.C. 

8. Human Nature. Monthly. J. Burns, 15 Southampton Row, London. 

9. The Spiritual Magazine. Monthly. Wilkinson and Shorter, Editors. 

J. Burns, 15 Southampton Row, Publisher. 

10. The Medium and Daybreak. Weekly. J. Burns, Editor and Proprietor, 

15 Southampton Row. 

11. The Spiritualist. Semi-Monthly. W. H. Harrison, Editor. E. W. Allen, 

Publisher, Ave-Maria Lane, St. Paul's Churchyard, E.C., London. 

12. Revue Spirite. Published by the Allan-Kardec Society. Paris, Rue de Lille. 

13. Revue Spiritualiste. M. Pierart, Joinville le Pont, 2, Paris,. 

14. Le Magnetiseur Universel. Once or more monthly. Paris, 15 Rue J. J. 

Rousseau. 

15. Spiritisme a Lyon. Fortnightly. Lyons, Cours Lafayette. 

16. La Ve'rite. Lyons, 48 Rue de la Charite. 

17. Le Magnetisuer. Monthly. Geneva, 9 Rue de Mont Blanc. 

1 8. L'Union Spirite. Bordeaux, 57 Cowes de Acquitaine. 

19. Licht des Jenseits." Monthly. Vienna, 7 Singerstrasse. ■ 

20. Psyche. P. H. Hoffner. Grossen, Hayne, Saxony. 

21. Le Salut. Semi-Monthly. Bologna, 1748 via Venezia. 

22. Anuali dello Spiritism. Monthly. Turin, 2 via S. Dominico. 

23. L'Epoca Nicova. Turin, via Nuova. 

24. La Voce de Dio. Monthly. ' Signor G. Modica, Scordi, Sicily. 

25. El Criterio Espiritista. Madrid, Calle del Vico Santa Maria, 25. 

26. El Spiritism. Semi-Monthly. Seville, Calle de Jcnova, 54. 

27. Revista Espiritista. Barcelona, Calle de Basea, 30. 

28. . The Aurora. Florence, Italy. Monthly. Edited and Published by Sig. 

Parisi. i 

29. The Glowworm. Monthly. Edited and published by N. S. Naylor, Melbourne, 

Australia. 

It is reported that there are upwards of twenty spirit-mediums in Melbourne, 
Australia ; many of whom belong to the upper ranks of society, including the 
legislature. 



CATALOGUE OF WORKS ON SPIRITUALISM. 

PRICE. POSTAGE. 

Approaching Crisis. By A. J. Davis $1.00 $0.16 

A Revelation of Departed Spirits among the Shakers 25 .04 

Arcana of Nature. Vol. I. History and Laws of Creation. By 

Hudson Tuttle ' 1.25 .16 

Arcana of Nature. Vol. II. Philosophy of Spiritual Existence 

and the Spirit -World 1.25 .16 

Arcana of Spiritualism. By Hudson Tuttle 2.00 .20 

Artificial Somnambulism. By Dr. Fahnestock 1.50 .20 

A Review of Dod's Involuntary Theory. By VV. S. Courtney ... .50 .04 
Answers to Charges of Belief in Modern Revelations. By Mr. 

and Mrs. A. E. Newton 10 .02 

Brittan's and Richmond's Discussion. 400 pp. 8vo. 2.50 .28 

Brittan's Review of Beechcr's Report 75 .08 

Death and the After-Life. By A. J. Davis 75 .12 

Dealings with the Dead. P.B.Randolph 75 12 

Dialogues and Recitations for Children's Progressive Lyceums. 

Mrs. Louisa Shepard 50 .08 

Disembodied Man. By P. B. Randolph 1.50 .24 



YEAR-BOOK OF SPIRITUALISM. 239 



PRICE. POSTAGE. 

Evidences of Modern Spiritualism. Being a Debate held at De- 
catur, Mich., between A. B. Whiting and Rev. Joseph Jones. $0.40 $0.06 
Familiar Spirits and Spiritual Manifestations. By Dr. Enoch Pond, .20 .04 
Footfalls on the Boundaries of Another World. By R. D. Owen, 1.75 .24 

Gist of Spiritualism. By Warren Chase 50 .04 

Instructive Communication from Spirit-Life. Mrs. S. E. Park .. 1,25 .16 

Intuition. Mrs. F. Kingman. 250 pp. 24mo 1.25 .16 

Is it the Despair of Science 7 By W. D. Gunning 15 .02 

How and Why I became a Spiritualist. By Wash. A. Danskin . .75 .12 

Light from the Spirit -World. By Rev. Charles Hammond 1.25 .12 

Ministry of Angels realized. Bv A. E. Newton 25 .02 

Miracles ; Past and Present. Bv Wm. Mountford 2.00 .24 

Medrarasbip. By J. II. Powell* 25 .02 

Morning Lectures. By A. J. Davis 1.50 .20 

My Experience ; or, Footprints of a Presbyterian to Spiritualism. 

By Francis H. Smith 60 .10 

Modern American Spiritualism. By Emma Hardinge 3.75 .50 

Morsels of the Bread of Life ; Inspirational ly given through D. S. 

Cadwallader. 24 pp 

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of Dr. John C. Grinned .' 50 .04 

Philosophy of Spiritual Intercourse. By A. J. Davis 1.00 .16 

Penetralia. By A. J. Davis 1.75 .24 

Plain Guide toSpiritualism. By Uriah Clark 1.25 .16 

Present Age, and Inner Life. By A. J. Davis 1.50 .20 

Flanchette ; The Despair of Science. By Epes Sargent 1.25 .16 

Progressive Life of Spirits after Death ; as given in Communica- 
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M.D 10 .02 

Life in the Beyond. By Francis H. Smith 10 .02 

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Flexible Cloth 40 .04 

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Putnam 35 .02 

Scenes in the Spirit -World ; or, Life in the Spheres. By Hudson 

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I. and II. Per vol 2.50 .32 

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Spirituelle ; or, Directions in Development. By A. M. Laftin 

Ferrie 15 .02 

Spiritualism Explained. By Joel Tiffany 75 .10 

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Strange Visitors. By Mrs. Henry J. Horn 1.50 .16 

Seeress of Prevorst. By Justin us Kerner 75 .06 

Seers of the Ages. By'j. M. Peebles 2.00 .32 

The Celestial Telegraph. By L. A. Cahognet 1.50 .20 

The Future Life. Bv Mrs. Sweet 1 .50 .20 

The Gates Ajar. By" Miss E. S. Phelps. 1.50 .16 

The Gates Wide Open. By Geo. Wood 1.50 .20 

The Ground of my Faith. By a Student. A Tract 02 

The Stellar Key to the Summer-Land. A.J.Davis 1.00 .16 

The Spiritual Harp. By Peebles and Barrett 2.00 .28 

Three Lectures on Spiritualism. Woodman 25 .04 

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TABLE OF CONTENTS. 

Part I. — A Word to the World; Prefatory. The Prayer of the Sorrowing. The Song 
of Truth. The Embarkation. Kepler's Vision. Love and Latin. The Song of the 
North. The Burial of Webster. The Parting of Sigurd and Gerda. The Meeting of 
Sigurd and Gerda. 

Part II. — The Spirit-Child; by "Jennie." The Revelation. Hope for the Sorrowing. 
Compensation. The Eagle of Freedom. Mistress Glenare; by Marian. Little Johnny. 
" Birdie's" Spirit-Song. My Spirit-Home; A.W. Sprague. I Still Live; A.W. Sprague. 
Life; Shakspeare. Love; Shakspcare. For a' That; Burns. Words o' Cheer; Burns. 
Resurrexi; Toe. The Prophecy of Vala; Poe. The Kingdom; Poe. The Cradle or 
Coffin; Poe. The Streets of Baltimore; Poe. The Mysteries of Godliness; a Lecture. 
Farewell to Earth ; Poe. 

Seven editions of this splendid collection of Miss Doten's Poems have been rapidly ex- 
hausted. While their literary merit is universally acknowledged by competent critics, there 
is a delicate spiritual sense pervading them all, that brings to the reader a breath of that 
inner life from which they come. As intrinsic evidence of the truth of Spiritual communion, 
nothing finer or more satisfactory can be found in the literature of Spiritualism. The style 
of publication is in harmony with the contents of the book ; and both render it particularly 
appropriate for a gift-book. 

Cloth, plain, $1.25 : postage 16 cents. Cloth, full gilt, $2.00 ; postage free. 
«♦* 



sxxss Ri^zna aons's 



MY AFFENBTY, AND OTHER STORSES. 

COMPRISING 
Madame Bonnifleur and her Roses. Women and Wisdom. The Faith of Hasupha. The 
Bachelor's Defeat. The Great Carbuncle. Marrying for Money. The Prophet and the 
Pilgrims. Mr. Silverbury's Experience. Geraidine. Dr. Purdie's Patient. The Sun- 
shine of Love. The Elfin Spring. 

[Price $1.50. Postage 20 cents. 

" The leading story of this very interesting collection of tales and sketches is an amusing 
but thoroughly sensible satire on the doctrine which gained so many friends among those 
people, who, by continually thinking that they have made a mistake in their connubial rela- 
tions, at last believe it, and straightway seek some one whom they think can sympathize 
with them, without whom there would be an ' incompleteness.' and with whom can only 
come the ' indissoluble,' that shall last ' throughout the ages of eternity.' " — Portland Press. 

"There are noble thoughts and inspirations running through the whole of these tales; 
and the attentive and careful reader can not rise from the perusal of the volume without feel- 
ing in his inmost soul aspirations for a higher, holier, and more perfect development of the 
soul's attributes." — Haverhill Publisher. 

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THE WORKS OP HUDS01T TTJTTLE. 

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PRINCIPLES OF NATUTTF. Being a concise exposition of the laws of universal 
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.AJSTID OTEBB POEM& 

BY ACHSA W. SPRAGUE. 

This beautiful collection of poems will be prized by thousands as a memento of one of 
the purest women, and most highly-appreciated mediums, whose inspirations have served 
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are philanthropic and reformatory, abounding in bold imagery, and breathing a spirit as free 
as the winds that sweep her native hills. 

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" W03K3 OF PECULIAR AND INTENSE INTEREST." 



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'• We have here a marvelous book. It is calm, and seems perfectly sincere; and yet it 
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BE THYSELF. A Discourse. Price 10 cts.; postage 2 cts. 

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U 



THE VOICES." 

BY 

WARREN SUMNER BARLOW. 



Third Thousand. On Tinted Paper. With Steel-Plate Likeness of the Author. 



THE VOICE OF NATURE is founded 00 the idea of 

" Oik: (1o<1. witli one revokcless plan, 
Embracing every world and man; 
That man should learn to comprehend 
That all to good results doth tend." 

THE VOICE OF A PEBBLE. Aims to teach the individuality of matter and mind, 
fraternal charity, and love. 

THE VOICE OF SUPERSTITION. IVesents the conflict that many suppose exists 
hetween their Maker and an imaginary evil being. 



Prof. Prittan says, " From the nature of his views, It In quite likely that poets and 
Splritualifttft Will suspect thai the mantle of Alexander Pope may have lallen on the manly 
shoulders of Warren Sumner Parlow." 

J' A live book."— William 11. llurleigh. 

" The author ban a rational philosophy of the relation of matter and mind; and his 
theology is atonqe natural and charitable/' — Newark Courier 

Judge Barkkr nays, "Viewed as a didactic work, it would unquestionably cause the 
author to be classed among the ablest and most gifted didactic poets of the age." 

" This U :t Strange work : in a religious sense, it outstrips the worst efforts of Paine or 

Voltaire." — Washington Sunday 'Morning Gazette. 

" ' The Voice of Nature ' and ' The Voice of a Pebble ' are the outspoken thoughts of a 
mind deeply symi)athetic with the world of man, and realm of causation." Am. Spirit- 

uaUtt . 

" We challenge any man or woman of literary taste to take up the book and read a few 
pages without feeling an irrepressible desire to finish it." — Spiritual /(antrum. 

" Whoever peruses the different ' Voieus.' beginning with 'The Voice of Nature,' in 

which reason and philosophy set aside the ignorance which goes hand in hand with super- 
stition, and follows the author faithfully through 'The Voice of Kuperstition,' in which be 
shown so clearly the absurdity of the common Conception of <Jod, and the myth that the 

Creator of the world uses it for a mere battle-ground with an enemy be can not successfully 

overthrow, will have to admit that the tank proponed Inns been skillfully done, and with 

genuine power; and the further fact, that he has hit the mark in the very center." — Banner 
of Light. 

" It Ih a literary jewel, a garland of fresh thoughts, woven by the master-hand of a poet. 
Bach leaf is a literary treasure, ft is all meat: there is no shell tO crack, no circumlocutory 
verbosity to wade through in order to come to an oasis of real truth. The author's Ideas are 
pointed, Clear, and Concise J his narrative is beautiful, musical, and bubbling over wit h the 
emotions of a soul that is inspired from the central source of truth." — ReltgiO' Philosophical 
Journal. 



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Third Edition, Price $1.30. Postage 20 cents. 



THE FUTURE LIFE, 

AS DESCRIBED AND PORTRAYED BY SPIRITS 

THROUGH 

MRS. ELIZABETH SWEET. 

INTRODUCTION BY 

JUDGE J. W. EDMONDS. 



CONTESTS. — The Holy City; Spiritual Message; The Spirit-Echo; Powers and Responsi- 
bilities of Mind ; Communication from a Spirit ; Spirit-Life ; A Picture of the Future ; Mar- 
garet Fuller; Reasonable Words ; Interview with Pollok; New Desires; John C. Cal- 
houn; Interview with Webster; A Second Visit; Another Interview; Reformation; The 
Path of Progression; Valley of the Shadow of Death; A Mirror; The Book of Life; 
A Beautiful Lesson ; Retrospection; The Mechanic; The Preacher; Reception of Spirit- 
ualism; The Drunkard; The Organ-Boy; The Man of Ease and Fashion; The Self- 
Satisfied; Natural Development of the Soul; Voltaire andWolsey; The Cynic; The 
Second Birth ; The Slave; The Queen ; A Scene in Spirit-Land ; The Miser; Spiritual 
Influence; The New City; The Erring One; The Idler; The Beggar; Insignificance of 
Man; Capabilities of the Soul; The Skeptic; Realities of Spirit-Life : The Convict; The 
Soul's Aspiration; The Dying Girl; The Inner Temple; The Foolish Mother, The 
Disobedient Son; Cardinal Richelieu; Practical Nature of Spirit-Life; Glimpse of a 
Higher Life; Communication; A Word from Voltaire ; Home of Unhappy Spirits ; Ex- 
perience of Voltaire; Appendix. 



Of this volume. Judge Edmonds says, " I can vouch for the genuineness of these com- 
munications. They are no fabrications for a sinister purpose, no contrivances to deceive 
or mislead; but they are, to my knowledge, teachings given through her (Mrs. Sweet) at the 
times they purport to have been sriven. ' To reveal to us what is the nature and condition 
of the life into which we pass after death,' these communications directly tend; and, to the 
reflecting mind, they furnish a mass of evidence on that topic of infinite value." 

" It is calculated to throw much light from the higher life upon our mortal darkness; 
and by it the clouds of error and doubt must be dispelled, and the realities of the world of 
spirits must impress themselves deeply upon the reader." — Present Age. 

" Interesting and useful." — Spiritual Rostrum. 

% 

" To the believer in Spirit-communion, this book will afford a fund of interesting reading ; 
while to the unbeliever, who peruses its pages to learn ' what says the spirit,' the pure and 
exalted sentiments with which the revelations are clothed can hardly fail to give a pleasing 
and attractive interest." — Haverhill Publisher. 

" Those who believe in modern Spiritualism, and its multifarious developments, will find 
thi* volume an agreeable companion when they feel tired of this hard prosy life and its ever- 
increasing cares." — Boston Traveller. 



PUBLISHED BY 

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"BANNER OF LIGHT" BOOKSTORE, 
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.The Wobzs oie 1 J". IML Peebles. 



Fourth Edition. Just Published. 



■5^1 )M r j^l "'■>>. 



im 



ANCIENT, MEDIEVAL, AND MODERN SPIRITUALISM. 

.A. Book of GJ-reat Besearch. 

This volume, of nearly four hundred 8vo pages, traces the phenomena of Spirituaiism 
through India, Egypt, Phoenicia, Syria, Persia, Greece, Rome, down to Christ's time. 

Treating of the Mythic Jesus, 
" " " Churchal Jesus, 

" " " Natural Jesus. 

How Begotten ? Where was he from twelve to thirty ? Was he an JEssenian ? 



MEDOEVAE SPIRITUALISM. 

Gymnosophists, Hierophants, Magicians, Prophets, Apostles, Seers, Sibyls, &c. ; Spirit- 
ual Mediums, their Persecutions by the Christian Church, and frequent Martyrdom. 

MODERN SPIRITUALISM. 

The "Wave commencing in Rochester; its Present Altitude; Admissions from the Press 
in its favor ; Testimonies of the Poets ; Testimonies of its Truth from the Clergy, — Beecher, 
Chapin, Hepworth, &c. 

ITS DOCTRINES SYSTEMATIZED. 

What Spiritualists believe concerning 

Cod, Jesus Christ, The Holy Ghost, 
Baptism, Faith, Repentance, 

Inspiration, Heaven, Hell, Evil Spirits, 

Judgment, Punishment, Salvation, 

Progression, T.ie Spirit-World, The Nature of Love. 

THE GENIUS, TENDENCY, AND DESTINY OF THE SPIRITUAL MOVEMENT. 

Dedicated to AARON" NITE, a Spirit, with Horoscope by Rev. J. O. Barrett. 
Bound in beveled boards. Price $2.00. Postage 24 cts. 

WILLIAM WHITE & CO., Publishers. 



THE SPIRITUAL HARP. 

THE NEW MUSIC-BOOK FOR THE 

Choir, Congregation, and Social Circle. 

By J. M. PEEBLES and J. 0. BARRETT. 
E. H. BAILEY, - - - Musical Editor. 

Fourth Edition. 

This work has been prepared for the press at great expense and much mental labor, in 
order to meet the wants of Spiritualist societies in every portion of the country. It needs 
only to be examined to merit commendation. 

The growing interests of Spiritualism demanded an original singing-book. Everywhere 
the call was loud and earnest. The authors have endeavored to meet this demand in the 
beautiful gift of the Spiritual Harp. 

Culled from a wide field of literature with the most critical care, free from all theological 
taint, throbbing with the soul of inspiration, embodying the principles and virtues of the 
Spiritual philosophy, set to the most cheerful and popular music, it is, doubtless, the most 
attractive work of the kind ever published. 

The Harp contains music for all occasions, particularly for the social relations of life, 
both religious and domestic. Its beautiful songs, duets, and quartets, with piano, organ, 
or melodeon accompaniment, if purchased in sheet-form, would cost many times the price of 
the book. These are very choice, sweet, and aspiring. Among them may be mentioned 
'•Sparkling Waters," '-Dreaming To-night," "Nothing but Water to Drink," "Heart- 
Song," " The Heart and the Hearth," Make Home Pleasant," " Sail On," " Angel Watcher's 
Serenade," "The Song that I Love," " Maternity," "Translation," "Build Him a Monu- 
ment." "Where the Roses ne'er shall Wither," "Gentle Spirits," " I Stand on Memory's 
Golden Shore," &c. The Harp, therefore, will be sought by every family of liberal thought, 
irrespective of religious association, as a choice compilation of original and eclectic songs for 
the social circle. 

Although not specially prepared for the Lyceum, yet its musical claims have been heart- 
ily supplied with a rich variety of music appropriate for children. Let its heavenly harmo- 
nies be sung in all our Lyceums throughout the country ! 

The authors have also arranged an all-singing system for the congregation. Hence 
every Spiritual family, every speaker, medium, and friend of Spiritualism, should have the 
Harp, not only for the home-circle, but for public meetings, that all may partake together of 
the feast of soul. It becomes the more needful because of the " Silver Chain Recitations," 
introduced in an improved form, under the title of •' Spirit-Echoes," containing statements 
of principles uttered by the wise and good of different ages, arranged in classified order, with 
choruses and chants interspersed; thus blending music with reading in most inspiring effect 
upon speaker and congregation. 

Over one-third of its poetry, and three-quarters of its music, are original. Some of Amer- 
ica's most gifted and popular musicians have written expressly for it. 

Price $3.00. - Postage 20 cents. 

An Abridged Edition, just published. Price $1.00. Postage 12 cents. 

WILLIAM WHITE & CO., Publishers. 



JESUS; 



OR, THE 

POPULAR THEOLOGY AND THE POSITIVE RELIGION CONTRASTED. 

By «J. 3X. PEEBLES, 

Author of " SEERS OF THE AGES," &c, &c. 



Given as a Supplement to the Purchasers of " Human Nature " for June, at Is. ; post free, 

Is. 2d. 



CONTENTS. 



Chapter I. — Evidences of the Existence of Jesus. 

Pompeii and Herculaneum. — The Nucerenians. — Jesus Christ caricatured. — The Scrawl; 
How and Where found. — Testimonies of Tacitus, Pliny, Suetonius, and Others. — Celsus, 
the Epicurean Philosopher. — Opinions of Valentinus, Basilides, Marcion, and Porphyry, 
the Old Man of Tyre. — Writings of Julian and Ravat el Saffa concerning Jesus. — Original 
Documents. — Taylor's Diegesis not authoritative. — Josephus' Paragraph relative to 
Jesus: is it Genuine? — His Mention of John the Baptist. — The Testimony of Aaron 
Knight, a Spirit, and A. J. Davis, the Clairvoyant, in Proof of Jesus' Existence. — The 
Summing-up of Statements. v 

Chapter II. — The Origin and Mission of Jesds. 

What Appellations are applied to him in the Scriptures. — The Athanasian Creed. — Chris- 
tian Spiritualism through the " Raps." — Swedenborg and the Council of Nice. — Jesus 
demanding " Belief" as a Condition for Healing. — His Essenian Education. — His Clair- 
voyance, and Marvelous " Works " promised to Others. — His Beautiful Faith and Trust 
in "the Infinite Presence. — His Final Victory. 

Chapter HI, — The Morae Teachings of Jesds Compared with the Oed Phi- 
losophers . 

Paul Jewish to the Last. — Quotation from William Howitt in "The Spiritual Magazine " 
criticised. — Tertullian rejoicing over the Prospect of Eternal Torments. — Character of the 
Christian Fathers. — The Vedas and Immortality. — The Old Testament and a Future Exist- 
ence. — Max Miiller and the Primitive Religions. — Zoroaster, Thales, Socrates, Pythagoras, 
and the Druids' Teachings of the Future Life. — Slandering the Heathen. — Christian Spir- 
itualists. — William Howitt vs. Godfrey Higgins. — The Old-Testament Writers do not 
prophesy of Jesus Christ. — Reasons for Krishna's Incarnation. — The Immoralities of the 
Old-Testament Scriptures. — Jehovah aMediative Angel. — The Bible; Different Versions; 
Revision of. — Councils. — Conduct of the Bishops. — Scientists generally Infidels. — The 
Inspirations and Truths of the Bible Immortal. 

Chapter IV. — Influence of Christianity. 

The First Followers of Jesus. — Immoralities of the Corinthian Christians. — Christianity 
Nationalized under Constantine. — His Murderous Deeds. — Destruction of Pagan Temples 
by Christians. — Their Persecutions justified by Caivin, Beza, John Knox, &c — The 
Christian Crusades. — The Inquisition. — Witches ; why hung ?— Spanish Christians and 
the Indian Races. — Baboo K. C. Sen's Estimate cf Christian Dogmas. — The Natural Reli- 
gion of African Natives. — Criticisms of "The Spiritual Magazine." — What is meant by 
Christian Spiritualism. — Christianity a Failure. —William Howitt and Christian Spiritual- 
ists.— The Conductof ChristianNations.— Is it related to the Life and Teachings of Jesus ? 

Chapter V. — Jesus and the Positive Religion. 

His Seership. — True Worship, Creeds, and Outward Forms. — The American Shakers. — 
Jesus' Superiority over Others.— The Identity of the Positive Religion and Spiritualism. — 
Not Doctrine, but Life, not Faith, but Works, that Save. — Tendency towards a Fuller 
Fellowship of Progressive Minds. — John's Love-Nature. — The Present Mission of Jesus. 
— The Coming Millennium. 

PUBLISHED BY J. BURNS, LONDON. 

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WORKS OP HUDSON TUTTLE. 

The Origin and Antiquity of Physical Man, 

SCIENTIFICALLY CONSIDEEED. 

Proving man to have been contemporary with the Mastodon ; 
detailing the history of his development, and dispersion, by 
great waves of emigration, from Central Asia. 

BY HUDSON TUTTLE. 



M He has read widely, writes clearly, and reasons well." — Boston Post. 

" The writer has a touch of that high imaginative reason which is most needed in 
science, —a quality of mind which we hope and believe is one day to be especially character- 
istic of America." — Ex. 

u With ' one fell swoop' it carries away the Mosaic creation, and the darling dogma of 
man's primitive perfection, proving the Adams ot early times to have been brutal savages. 
What, then, becomes of 7iia»'a fall, his redemption, and all of that? Why, they are rudely 
thrust into mythology. . . . Well for the author that he lived not a century in the past." — 
Eeligio • Philosophical Journal. 

PRICE $1.50. POSTAGE »0 CENTS. 



GAZELLE: 

A TALE OF THE GEEAT EEBELLIOK 

BY EMMA TUTTLE, 

Author of " The Unseen City;" " My Lost Darling? &*c. 

u The genius of Emma Tuttle is essentially lyrical. Her poetry of itself is music." 
Price : Muslin, gilt\op, $1.25; full gilt, $2.00. Postage 16 cents. 

WILLIAM WHITE & 00., Publishers, 

BOSTON, MASS. 

[PREPARING.] 

STORIES IN PROSE AND VERSE. 

Especially designed for the children of Spiritualists and Liberalise. 
BY HUBSON AND EMMA TUTTXE. 



THE QUESTION SETTialSBa 

A CAREFUL COMPARISON OP 

Biblical and Modern Spiritualism. 

BY REV. MOSES HULL, 

Formerly a Noted Second-Advent Minister. 



This concise and masterly work considers " The Adaptation of Spiritualism to the "Wants 
of Humanity," " The Moral Tendency of Spiritualism," " Bible Doctrine of Angel Minis- 
try," " The Three Pillars of Spiritualism," " The Birth of the Spirit," " Are we Infidels ?" 
" Are we Deluded ? " " Objections Answered." 

A Book of '235 pages. Beautifully printed. Cloth. Beveled boards. Price $1.50. 

Postage 20 cents. 



OPINIONS OF THE PRESS. 

" The volume before us is not only a great accession to the literature of Spiritualism, hut 
will prove a text-book for all who desire to know what the Bible says about it."— Lyceum 
Banner. 

'* We commend the book as a pioneer-worker where the Bible is considered the ' rule 
of faith and practice,' unimpeached and unimpeachable, and Spiritualism the last scheme of 
the Devil." — Universe. 

"The appearance of this volume does credit to its publishers. . . . The author takes the 
Bible as it is, and makes good use of it. The book will be valued by that class who rely on 
"biblical evidence, and is a magazine from which an army can be supplied with keenest 
weapons of that character." — American Spiritualist. 

• " The book is one which will be read with much interest by and is well worth the atten- 
tion of students of the literature of modern Spiritualism." — AniisLivery Standard. 

" The author has made his examination very thorough, and produced a great number of 
texts to prove the identity of ancient or biblical and modern Spiritualism. He evidences a 
close attention to the Bible, which was to have been expected, as he was formerly one of the 
accepted ministers of the Advent failh. There is a sincerity pervading the discussion, which 
is pleasing." — Providence Evening Press. 

" Those who desire to post themselves in order to successfully meet the Orthodox oppo- 
nents of Spiritualism on their own platform should consult this work; for they will find 
therein all the information they desire." — li. P. Journal. 

"The mechanical appearance of the volume is fine; and we know of no man better 
qualified than is Moses Hull to elucidate the subject. ' The Question Settled ' ought to 
be in the library of every Spiritualist." — Present Age. 



THE BOOKS REJECTED BY THE COMPILERS OF THE BIBLE. 

THE APOCRYPHAL NEW TESTAMENT. 

Being all the Gospels, Epistles, and other Pieces now extant, attributed, in the first four 
centuries, to Jesus Christ, his Apostles, and their Companions, and not included 
in the New Testament by its compilers. Translated, and now first collected into one 
volume, with prefaces and tables, and various notes and references. 

Of this volume the compiler says, "He who possesses this and the New Testament, 
has, in the two volumes, a collection of all the historical records relative to Christ and his 
apostles now in existence, and considered sacred by Christians during the first four cen- 
turies after his birth." , 

A beautiful reprint of the last London edition. Price $1.25; postage 16 cents. 

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Seed- i houghts for Future Harvests, 



IN THE WORKS OF 



H. C. WRIGHT AND WARREN CHASE. 



These books are eminently worthy of the large circulation 
which they have attained. Their authors are widely known 
as radical thinkers and humanitarians ; and the ennobling and 
reformatory ideas presented are expressed with great plain- 
ness and vigor, pervaded by the deepest sympathy, and interest 
for human improvement. They are books to be circulated by 
reformers, and should be read by all persons who are interested 
in the practical improvement of the race. 



WORKS OF HENRY C. WRIGHT. 

A KISS FOR A BLOW. A new edition, on fine tinted paper. Small edition, 63 cents, 

postage 8 cents ; large edition 1 , SI. 50. postage 12 cents. Pronounced by Wendell Phillips 

to be, probably, the best book for children ever written. 
EMPIRE OP THE MOTHER OVER THE CHARACTER AND DES- 
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cents. 
ERRORS OP THE BIBLE, Demonstrated by the Truths of Nature; or, Man's only 

Infallible Rule of Faith and Practice. Paper 35 cents, postage 4 cents; cloth 60 cents, 

postage 8 cents. 
THE LIVING PRESENT AND HEAD PAST; or, God made Manifest and Useful 

in Living Men and Women as he was in Jesus. New and revised edition. Cloth 75 

cents, postage 8 cents; paper 50 cents, postage 4 cents. 
SELF- A BNEGATIOAIST ; or, Earth's True King and Queen. Paper 50 cents, postage 

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UNWELCOME CHILD; or, The crime of an Undesigned and Undesired Maternity. 

Paper 35 cents, postage 4 cents. 



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FUGITIVE WIPE. Paper 35 cents, postage 4 cents; cloth 60 cents, postage 8 cents. 
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GIST OP SPIRITUALISM. Being a Course of Five Lectures delivered in Washing- 
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PUBLISHED BY 

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158 Washington Street, Boston, Mass* 



WORKS OF HUDSON TUTTLE. 



< ■»» — » 



ARCANA OF SPIRITUALISM 



A. MANTJAJLi OF 



SPIRITUAL SCIENCE AND PHILOSOPHY. 



BY HUDSON TUTTLE. 



When Alps dissolve, and worlds shall fade away, 
When suns go out. and stars no longer blaze, ' 

I scarcely shall have reached my primal day. 
I, only I, can claim to be the real : 
I am the type of Nature, — her Ideal. 

Spirit. 
The Soul is immortal. — Pythagoras. 



Among the subjects thoroughly discussed in this volume are, — 

The Evidences of Spiritualism, 

The Relations of Spirit to Force, 

Clairvoyance in all its Forms, 

The Phases of Mediumship, 

Sow Mediumship can be obtained, 

Philosophy of Spirit- Existence, 

The Teachings of Spiritualism, <0c, &c. 

This last and greatest work of Hudson Tuttle should find its way into the hands of 
every Spiritualist, and be eagerly perused by the opposer and skeptic. It embodies the 
deepest researches and the inspiration of years of mediumship. The author's characteristic, 
brief, and pointed style, so admirably adapted to condense facts and philosophy in the 
smallest compass, has allowed him to compress in this an astonishing amount of informa- 
tion ; and it is difficult to ask a question relative to Spiritualism that is not answered in its 
pages. 

CONTAINING A FINE PHOTOGRAPH OF HUDSON TUTTLE. 



Price $2.00. Postage 20 cents. 



ADAMS & CO., Publishers, 

BOSTON, MA«S. 



WORKS OF HUDSON TUTTLE. 



OF THE 



GOD-IDEA IN HISTORY. 



CONTENTS. 

Introduction. — The God-Idea of the Hindoos, of the Egyp- 
tians, Chaldaeans, Persians, of the Jews, of the Arabians, 
of the Greeks and Romans, of the Alexandrian School and 
Early Christianity, of the Later Philosophers, of the Bible, 
of the Chinese, Druids, Scandinavians, and Aztecs. — Con- 
clusion. — Ultimate of the God-Idea. 

Price $1.35. Postage 16 cents. 

"A work of remarkable interest." — Philadelphia City News. 

11 The book has a value as an index of unbelieving thought." — Advance, CJiicago. 

" If Hudson Tuttle's treatise were adopted as a text-book in every theological seminary, 
there would be good reason to anticipate that the graduates of those institutions would be 
more intelligent and more charitable than former ones." — A. E. Giles, in Banner of Light. 



The Career of the Christ-Idea in History. 



" This volume is a sequel to ' The God-Idea,' by the same author, and, like that, is des- 
tined to make a deep impression upon all thoughtful readers. It is the best book yet given 
to the world from the pen of the talented author, and must find its way into every well- 
stocked library." — Lyceum Banner. 

" The book presents the same remarkably neat, plain, and artistic style of execution 
which characterized the former volume. . . . There are few lessons the world needs 
more to learn than the plain, unvarnished truths 60 bravely uttered in this little volume; 
and, if the demand should correspond with its intrinsic merit, it will be found upon the table 
of every lover of truth." — Religio - Philosophical Journal. 

" A vigorous impeachment of Christianity." — Boston Commonwealth. 

"The typographical appearance of the book is excellent. The book itself is but the 
natural result of free-thinking." — Ileal -Estate Journal. 

" A mine of valuable information relative to the old moss-grown systems, he gives in a 
very small space." — Am. Spiritualist. 

" The above-mentioned works (The Career of the God and Christ Ideas) are mutually 
supplementarv. and furnish a golden key to the problems of theology." — Die Tafelrunde 
(The Hound Table). 

price: $1.23. postage: is cents. 

PUBLISHED BY 

ADAMS & CO., Boston, Mass. 



CAREER OF RELIGIOUS IDEAS. 

THEIR ULTIMATE: THE RELIGION OF SCIENCE. 

BY HUDSON TUTTLE. 



" Historians of that which is, we cannot fail, except when we cease to relate the truth." 
— Ettenne Geoffroy St. Hieaire. 

"How beautiful this light! it seems to beckon earth to heaven." — Alexander Hum- 

BOEDT. 



I 

2 

3 

4 

5 
6 

7 
8 

9 
io 

ii 

12 

13 
14 

i'5 
1 6 



' OOZsTTEHsTTS. 

Introduction. 

What is Religion ? 

Dawn of Religious Ideas. 

Historical Review : Feticism. 

Historical Review : Polytheism. 

Historical Review : Monotheism. 

Value of the Old and New Testaments as Authority. 

. Influence of Sacred Books on Man's Moral Progress. 

Progress of Morality dependent on Intellectual Growth. 

First Great Theological Problem : The Origin of Evil. 

Second Great Theological Problem : The Nature of God. 

Third Great Theological Problem : The Future State. 

Man's Fall, and the Christian Scheme for his Redemption. 

Man's Position: Free- Will, Free-Agency, Fate, Neces- 
sity, and Responsibility. 

Man's Duties and Relations to God, his Fellows, and 
Himself. 

The Ultimate. 



This work forms the third and closing volume of this remarkable series. The three 
make a compendium of religious knowledge and information. There is a daring freedom 
from conventionality, a precedent regard for the sacred and revered, approaching audacity; 
yet he is self-poised, calm, and, when most presumptive, the farthest removed from the en- 
thusiast. This volume is more radical, if possible, than the preceding, yet is marked by 
the same close adhesion to history and reason, and the unflinching statement of deductions. 



Price $1.25. Postage 16 cents. 



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A NOVEL. ByMrs. J. S.Adams. Cloth, plain,* 1.75. Cloth, 
full gilt, #2.50. Half Turkey, marbled, $3.00. Full Turkey, 
gilt, $3-50. 

" The world will, perhaps, pronounce the philosophy of this book sentimental, and, in its 
treatment of social evils that are made sacred by conventional neglect, see a threat of harm ; 
but its views are sound nevertheless, and the truth will bear its weight. Dawn, the hero- 
ine, is a woman with a mission, — a true, gentle, loving creature, led by the higher and purer 
influences through severe experiences, but sowing seed of good, and strewing flowers, along 
the way she goes, with an abandon of unselfishness. She presents in herself a model of spirit- 
ual graces that ray her as the ancient painters portrayed their saints; and the world would 
be better if it had more such teachers as she is represented to be." — Patriot, Barnstable, 
Mass. 

" This work bears the sharp, decisive impress of thoughts which strike out like pioneers 
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age in the investigation of mental phenomena, and the nature and powers of the human 
spirit, it will Largely attract public attention. It is vigorous and terse in style; its characters 
are clearly indifidualized; and its pages sparkle here and there with gems of wisdom." — 
Chronicle, J'enn Yan, X. Y. 

" Whoever the writer may be, either he or she has written a very interesting and spirit- 
ual book, that deals keenly and analytically with the inner sentiments of the soul, and 
touches the profoundest depths of the human heart, portraying with graceful pen the finer 
and subtler sensibilities and passions. The book is moral and spiritual in tone, and should 
command a wide circle of readers." — Northern Budget, Troy, N. Y. 

" As a tale, this book possesses unusual interest from its characters and characteristics; 
and it is not putting our estimate of it too high to say that it will gradually take rank very 
near to that singular novel, ' Jane Eyre.' It is barely possible that the ideas of the gifted 
author may, in some instances, be thought too radical, even to the verge of rashness, socially 
considered ; but, as the reader becomes familiar with its positions and purposes, he will dis- 
cover that it is all but in advocacy of that advance movement which forms the character- 
istic of this active time." — Banner of Light, Boston. 

" Whether by a new hand, or by an old hand writing anonymously, is more than we 
know; nor does it signify much, provided the matter furnished the reader is good, as it is 
in this instance. The tale is cleverly planned, and as cleverly executed; and the tone of the 
work is high, and well sustained." — Traveller, Boston. 

H Truly a most thrilling and wonderful book. The plot is well laid, and the story in- 
tensely interesting. But few who read the first chapter will willingly relinquish the book 
until it has been perused throughout." — Free P?-ess, Galcsburg, III. 

" We consider this work one of the most readable publications of the present time." — 
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" A novel novel, somewhat out of the usual character of such works." — Journal, Syra- 
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25 BBOMFIELD STEEET, BOSTON. 



THE PSALMS OF LIFE. 



A COMPSLATION 

Of Psalms, Hymns, Anthems, Chants, &c, embodying the 

Spiritual, Progressive, and Reformatory Sentiment 

of the Present Age. 

By JOHN" S. ADAMS. 



Price : Paper, 50 cents. Boards, 65 cents. Cloth, 80 cents. 



This work has been prepared with special reference to the large and increasing demand 
for a volume expressing the sentiments and views of advanced minds of the present time, 
and meeting the requirements of every species of reform. It is entirely free of sectarianism, 
of all the theological dogmas of the past, and fully recognizes the presence and ministration 
of spirits in every condition of life on earth. 

" We can conceive of nothing so earnestly and so long wanted as an improvement in 
our Church Psalmody. A large portion of the contents of our hooks of sacred music has 
hcci a standing libel upon the poetical taste cf nur y general i" s Wth new sor.i-poets 
sprr "in.g up like bright llowcrs all around us, breathing out their inspirations of love and 
charily ad good-will, the harsh, gloomy offsprings of ignorance a.:d superstition have still 
held u:(li puted sway, until the very tunes to whose music our infant pulses beat time have 
become weary and distasteful. Therefore right gladly do we welcome those grand old tunes 
wedded to bright avd beautiful thoughts; the melody of the past blending with the har- 
mony of the present " — Banner of Light. 

"The editor seems to have gone over the whole range of poetry, and exercised a fine 
taste in his selections. As a hand-book of poetry, it is worth lour times the price at which 
it is sold." — Boston Transcript. 

"It comprises much of the living poetry of the day, and such of the ancient as possesses 
vitality; treating upon living subjects to operate upon the hearts of living men." — Evening 
Gazette. 

" We have never met with a more complete or beautiful collection of sacred melody." — 
Anglo-Saxon. 

" We have no hesitation in pronouncing it superior to any thing of the kind now pub- 
lished." — Christian Spiritualist. 

" The book evinces good taste, and a just appreciation of the wants of the community. 
One glorious recommendation to it is, that it is entirely free from sectarianism." — Salem 
Register. 

" It is an offering to the progressive spirits of the day, and can not but be acceptable to 
them, embodying as it does some of the finest strains of poetry in our language. For social 
and reformatory gatherings, this book supplies a want long felt." — Cambridge Chronicle. 

" I think there is in the book a greater proportion — no, T think I ought to say a greater 
amount — of beautiful and truly spiritual poetry than in any other collection I have scon., 
whatever the size of the volume." — Rev. John Pierpont. 

This book contains five hundred and twenty-two choice Selections of Poetry, with suit- 
able Music on each page from Handel, Haydn, Mozart, and other distinguished composers. 
It combines the advantage of "Hymn" and ''Tune" Book; is prefaced with a Classifica- 
tion of Subjects, and Complete Indexes of First Lines, Tunes, and Meters; and, being of 
convenient size, is generally accepted as the Standard Music-Book of Spiritualism, Radical- 
ism, and General Reform, alike desirable for the Lecture-Rooms and the Homes of the 
people. 

Mailed, post paid, on receipt of price. 



ADAMS & CO., Publishers, 

25 BROMFIELD STREET, BOSTON. 



THE LYCEUM GUIDE: 



A COIXECTION OF 



Songs, Hymns, and Chants; 

Lessons, Readings, and Recitations ; 
MARCHES AND CALISTHENICS. 



WITH ILLUSTRATIONS. 



TOGETHER WITH 



Programmes and Exercises for Special Occasions. 

The whole designed for the use of 

PROGRESSIVE SUNDAY LYCEUMS. 

BY 

J. M. PEEBLES, J. 0. BARRETT, AND EMMA TUTTLE. 

The Musical Department by James G. Clark. 



riltuS new book for Sunday Liyceums contains all the excellent features of previous 
works, with such improvements as the practical experience of Lyceums during the past 
six years has suggested. Its Appendix contains a large number of letters from conduct- 
ors of Lyceums and friends of the Institution, illustrating its beneficial influence, and giving 
much valuable information relating thereto. 

This book is complete in every particular, and is illustrated with Thirty Fine En- 
gravings of Banners, Emblematic Standards for Groups, Calisthenics, &c. 

PRICES. — In Paper, Illustrated Cover, 60 cents. In Boards, 75 cents. 
In Cloth, Extra, Gold-lettered sides, $1.00, from which liberal discounts will be 
made on quantities for Lyceums. Copies mailed, post-paid, on receipt of price. 

ADAMS & CO., Publishers, 

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FIFTH EDITION. 




THE HISTORY OF MODERN AMERICAN 

PIBITUAIiIfUI. 



-*•*- 



A Twenty- Years' Record of the Astounding and Unprecedented 



BETWEEN 

Earth, and the World of Spirits. 

One Volume, Large Octavo, Six Hundred Pages. 

Nineteen Superb Steel Engravings. 
Autographs of Spirits, 

Diagram of the Spheres, Executed by Spirits. 

Wood-Cuts and Lithographic Plates. 

The whole splendidly printed, on tinted paper, with extra fine binding. 
•» Price S3. 75. Postage 50 cents. 

The Portraits include admirable likenesses of 



CORA L. B. SCOTT, 
THE AUTHOR, 
KATE FOX, 
PROF. HARE, 
JUDGE EDMONDS, 



MRS. METETER, 
DR. NEWTON, 
CHAS. PARTRIDGE, 
PROF. MAPES, 
PROF. BRITTAN, 



And many of the most distinguised Pioneers of the Spiritual movement. 

The materials for this wonderful work have been collected by the author during ten 
years' travel through thirty-two States, and are drawn from rare MSS., Pamphlets, Journals, 
and works now out of print, and inaccessible to any other compiler. 

The facts have been sifted and verified with the most scrupulous care ; accounts of new, 
rare, and occult phenomena, are recorded for the first time in print; and no pains, skill, 
or research, has been spared to make this book an Encyclopedia of Spiritualism, and a 
Standard "Work of Reference for the present and all future generations. 

Hundreds of notices from the secular press testify that this is the most " wonderful and 
startling book of the age," and forms " the most valuable contribution to Spiritual as well as 
historical literature that the nineteenth century has presented." 

This book can be ordered, or will be found on sale, at the offices of all the Spiritual papers 
and bookstores. 

CHIEF AGENTS, 

J. M. PEEBLES, ESQ,, AND A. A. WHEELOCK, ESQ., 

47 Prospect Street, Cleveland, Ohio. 

Sub-Agents in most towns and cities where Spiritual meetings are held. 



"BANNER OF LIGHT." 

AN EXPONENT 

OF THE 

Spiritual Philosophy of the Nineteenth Century. 



PUBLISHED WEEKLY, 

At iVo. 158, Washington Street, Boston, Mass., 

BY 

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"THE BANNER OF LIGHT " is a first-class eight-page Family Newspaper, contain- 
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occasionally, translations from French and German authors. 
REPORTS OF SPIRITUAL, LECTURES.- By able Trance and Normal Speakers. 
ORIGINAL ESSAYS upon Spiritual, Philosophical, and Scientific subjects. 
EDITORIAL DEPARTMENT. — Subjects of General Interest; the Spiritual Philoso- 
phy, — its Phenomena, &c. ; Current Events; Entertaining Miscellany; Notices of New 
Publications, &c 
MESSAGE DEPARTMENT. — A page of Spirit-Messages from the departed to their 
friends in earth-life, given through the mediumshipof Mrs. J.H. Conant; proving direct 
spirit-intercourse between the Mundane and Super-Mundane Worlds. 

All which features render this journal a popular Family Paper, and at the same time 
the harbinger of a glorious scientific religion. 



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This House is now publishing and dealing in every variety 
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Every variety and style of printing, to suit authors who de- 
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This House also furnishes by mail, at regular prices, postage 
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44 



\eliqio=ffiiloHO^hical ^jjonrmU' 



S. S. JONES, Editor and Proprietor. 



The above-named weekly Newspaper is now widely known as the special advocate of 

SPIRITUALISM, 

and the able exponent of the 

SPIRITUAL PHILOSOPHY. 

Its circulation is world-wide. Its bold and fearless advocacy of the truth often startles 
the most radical thinkers. Indeed, it claims to stand in the front ranks of reform, and sec- 
ond to no other journal published as a seeker after and enunciator of truth; adopting as its 
motto, — 

" Truth wears no mask, bows at no human shrine, seeks neither place nor 
applause : she only aslcs a hearing*" 

"The Religio-Philosophical Journal" is printed on fine white paper, large quarto 
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newspaper in the West. 

Terms. — $3.00 per annum : $1.50 for six months. To new subscribers on trial, three 
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'tt&mi 




A FORTY-EIGHT-COLUMN WEEKLY JOURNAL, 

DEVOTED TO 



F 



f 



ELIGIOUS, TOLITICAL, 



AND 



SOCIAL REFORMS, 

"Polite Literature, and General Intelligence. 



DORUS M. FOX, Editor. 



Miss Nettie M. Pease, Associate Editor. 
J. 8. Loveland, Editor Pacific Department. 
Annie D. Cridge, Editor Children'' s Dept. 



W°F. 8 Jamieson, | Corresponding Editors. 



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For further particulars, send for specimen-copy of " The Age," sent free to all who ask. 

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W. F. JAM1ESON, > 



THE PROGRESSIVE LIBRARY 

AND 

SPIRITUALIST DEPOSITORY 

HAS BEEN REMOVED FROM CAMBERWELL TO 

NO. 15, SOUTHAMPTON ROW, BLOOMSBURY SQR., HOLBORN, 

LONDON, ^V.C. 



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A well-assorted Stock of Stationery, Periodicals, current Progressive Literature, Stand- 
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Reform, Temperance, Hydropathy, Gymnastics, Mesmerism, Clairvoyance, Anthropology, 
&c, will be kept on sale. 

As the responsibilities incurred in establishing this " Home for Spiritualism " and the 
Science of Man are very heavy, the Proprietor earnestly solicits the kind co-operation and 
support of all who sympathize with the enterprise. Strangers in London should at once call 
at the Progressive Library, where they may hear of lodgings, and get other useful informa- 
tion. 



SPIRITUALISM IS LIBERALLY AND IMPARTIALLY INVESTIGATED IN 

HUMJLBJ NATURE: 

A MONTHLY RECORD OF 

Zoistic Science, Intelligence, and Popular Anthropology. 



The philosophical and scientific character of this magazine, and the marked originality 
of thought displayed by its chief contributors, have given it a standing throughout the 
world. It is eminently unsectarian, and free from creedal bias; its object being the dis- 
covery of truth. Price 6d. monthly, or 7s. per annum, post free. 

By the facilities afforded by the post-office, we can supply " Human Nature " to America 
at the same price as to readers in England; and we are willing to take payment in currency. 
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London : J. BURNS, Progressive Library, 15 Southampton Row, 
Bloonisbury Square, Holborn, W.C. 



"JP^ Jfiedimq nn& §jit}ibrenk t " 

A WEEKLY JOURNAL, DEVOTED TO THE 

History, Phenomena, Philosophy, and Teachings 

OP 

SPIRITUALISM. 

Edited and Published by J. BURNS, Progressive Library, 15 Southampton 
Row, Bloomsbury Square, Holborn, W.C, London, Eng. 



Enlarged and Greatly Improved. A Paper of Sixteen Pages, 

AND 

ONLY ONE DOLLAR PER YEAR! 

It contains more original matter by able 

PHILOSOPHICAL WRITERS, 

FOR LESS MONEY, 

Than any other paper in the world. 



HUDSON TUTTLE, Editor. 

A. A. WHEELOCK, Managing Editor. 

"With able Associate Editors, East and "West; besides a large list of the most 

Talented Contributors upon Science and Philosophy, 



THE WORLD HAS KNOWN. 



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We have DOUBLED the size of this paper without increase of price. 

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Subscribe, and secure the first number, containing the beginning of HUDSON TUTTLE'S 

GREAT STORY, 

ENTITLED 

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can be had with a sixteen-paged paper, one year, for ONE DOLLAR, by subscribing for 
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As the Advocate of REFORM, it is especially devoted to SCIENTIFIC, PHILO- 
SOPHIC, and RELIGIOUS SPIRITUALISM. " The American Spiritualist" has received 
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"THE AMERICAN SPIRITUALIST," 

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m WMe Eareewm lan®?^ 



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Published every othar Sa/irdaj, at $1.00 a year, by LOU H. KIMBALL. 

MRS. H. F. M. BROWN, EDITOR. 
<»» 

The only Liberal Journal for Youth in the World. The best writers contribute to its 
columns. It is beautifully illustrated. Specimen-Numbers free. 

Address 

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A. 1STEW BOOK. 




yiritiml pilgrim* 



A BIOGRAPHY OF JAMES M. PEEBLES. 



By J- O. BARRETT. 



The author has written this work in his most rhetorical style, sparing no pains nor self- 
sacrifices, and filled it with thought-pictures of real life set in beautiful order. It comprises 
the parentage, education, ministry, labors, trials, and victories of this distinguished bard , 
traveler, and philanthropist. It is variegated with choice extracts from his speeches, writ- 
ings, and correspondence, interspersed with interesting facts, incidents, and angel-ministra- 
tions. The Spiritual Philosophy is treated analytically, in its most moral and practical rela- 
tions with the dearest interests of humanity. As a whole, it is attractive as a popular ro- 
mance, pulsing with the soul of thought. 

The Preface is from the pen of the highly-gifted writer and lecturer, Emma Hardinge. 

It is embellished with a fine steel engraving of Mr. Peebles, made by an artist in London, 
England. 



WILLIAM WHITE & CO., Publishers, 

158 Washington Street, Boston, Mass. 



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